Ezekiel 8:18 — Word Study
WLCוְגַם־ אֲנִי֙ אֶעֱשֶׂ֣ה בְחֵמָ֔ה לֹֽא־ תָח֥וֹס עֵינִ֖י וְלֹ֣א אֶחְמֹ֑ל וְקָרְא֤וּ בְאָזְנַי֙ ק֣וֹל גָּד֔וֹל וְלֹ֥א אֶשְׁמַ֖ע אוֹתָֽם׃
BSAThereforegam ◂Iʼănîy [also, even] will respondʻâsâh▸ with wrathchêmâh [intense, burning, rage, fury] I will notlôʼ look on themʻayin with pitychûwç▸ [tender, loving, compassion, mercy] norlôʼ will I spare themchâmal▸ [show mercy, have compassion] Although they shoutqârâʼ [cry out, call loudly] loudlygâdôwl in My earsʼôzen [with a loud voice] I will notlôʼ [refuse to, fail to] listen to themshâmaʻ▸ [hear their cry]
| Greek | English | Parsing |
|---|---|---|
| וְגַם־ | and also | Conjunction, adverb |
| אֲנִי֙ | I | Pronoun |
| אֶעֱשֶׂ֣ה | I will act | Verb, Qal, imperfect first person common singular |
| בְחֵמָ֔ה | in rage | Preposition, noun common feminine singular absolute |
| לֹֽא־ | not | Particle |
| תָח֥וֹס | it will look with compassion | Verb, Qal, imperfect third person feminine singular |
| עֵינִ֖י | eye my | Noun common feminine singular construct, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| אֶחְמֹ֑ל | I will show pity | Verb, Qal, imperfect first person common singular |
| וְקָרְא֤וּ | and they will call out | Verb, Qal, sequential perfect third person common plural |
| בְאָזְנַי֙ | in ears my | Preposition, noun common feminine dual construct, suffix |
| ק֣וֹל | a voice | Noun common, masculine singular absolute |
| גָּד֔וֹל | great | Adj |
| וְלֹ֥א | and not | Conjunction, particle |
| אֶשְׁמַ֖ע | I will hear | Verb, Qal, imperfect first person common singular |
| אוֹתָֽם׃ | the object marker them | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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.” |
| KJV | Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. |
| ASV | Therefore will I also deal in wrath; mine eye shall not spare, neither will I have pity; and though they cry in mine ears with a loud voice, yet will I not hear them. |
| YLT | And I also deal in fury, Mine eye doth not pity, nor do I spare, and they have cried in Mine ears — a loud voice — and I do not hear them.' |
| WEB | Therefore I will also deal in wrath. My eye won’t spare, neither will I have pity. Though they cry in my ears with a loud voice, yet I will not hear them.” |
| BBE | For this reason I will let loose my wrath: my eye will not have mercy, and I will have no pity. |
Where they part company is תָח֥וֹס — see How Translations Differ.
The sentence has a main clause followed by several subordinate clauses that clarify God's intentions and actions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbעָשָׂה
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 8:18
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 Judgment on Israelgenerated
Ezekiel 8:18 describes God's response to the persistent sins of Israel. Despite their loud cries for help, God announces that He will act in wrath, refusing to show pity or listen to their pleas. This reflects the severity of the situation and God's righteous anger against the abominations committed by His people, as seen in the preceding verses where He highlights their actions and the need for judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 5:11–13 | Therefore as surely as I live, declares the Lord GOD, because you have defiled My sanctuary with all your detestable idols and abominations, I Myself will withdraw My favor; I will not look upon you with pity, nor will I spare you. |
| 2 | Ezekiel 7:4–9 | I will not look on you with pity, nor will I spare you, but I will punish you for your ways and for the abominations among you. Then you will know that I am the LORD.’ |
| 3 | Ezekiel 9:5–10 | And as I listened, He said to the others, “Follow him through the city and start killing; do not show pity or spare anyone! |
| 4 | Ezekiel 16:42 | So I will lay to rest My wrath against you, and My jealousy will turn away from you. Then I will be calm and no longer angry. |
| 5 | Ezekiel 24:13 | Because of the indecency of your uncleanness I tried to cleanse you, but you would not be purified from your filthiness. You will not be pure again until My wrath against you has subsided. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — אֶעֱשֶׂ֣ה, 'e.'e.Sehgenerated
The verb עָשָׂה (asah) means to do or make, indicating an action taken by God. In this context, it emphasizes God's active response to the sin of His people, showing that His wrath is not passive but a decisive action against wrongdoing.
The parsing tells us this is a first-person singular imperfect verb, meaning God is declaring His intention to act. The use of the imperfect form indicates that this action is future and will certainly take place.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb governing the verse is אֶעֱשֶׂ֣ה, I will act, which is followed by a series of clauses that detail God's intentions and actions. The structure emphasizes God's refusal to show compassion and His decision to respond with wrath.
The main clause is supported by several subordinate clauses that elaborate on God's actions and intentions, creating a clear and forceful declaration of judgment.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb עָשָׂה is translated as ποιήσω, which also means 'I will make' or 'I will do.' This choice aligns with the Hebrew meaning but may carry a slightly different connotation in Greek, emphasizing the act of making a decision rather than just doing.
This choice of translation reflects a consistent understanding of God's decisive action against the sins of Israel, reinforcing the theme of judgment present in both the Hebrew and Greek texts.
In plain words — the whole versegenerated
Ezekiel 8:18 shows God declaring His intention to act with wrath against the people of Israel. Despite their loud cries for help, He states that He will not show compassion or listen to them. This reflects the seriousness of their sins and God's righteous anger.
Frequently Asked Questionsgenerated
It indicates that God is taking action against the sins of His people, showing that their actions have consequences.
God's refusal to show pity highlights the severity of Israel's abominations and the need for judgment.
This means that despite their pleas for help, God has determined that their actions warrant a lack of response.
It shows that while God is compassionate, there are times when His justice requires a firm response to sin.
Reflection Questionsgenerated
- How can I reflect on my own actions to ensure I am not provoking God to anger?
- What does it mean to seek God's compassion genuinely?
- In what ways can I be more attentive to God's voice in my life?
- How does understanding God's judgment help me appreciate His mercy?
The early church on this verse — how the Fathers read it
Jerome quotes this verse to emphasize God's uncompromising stance against sin, illustrating the seriousness of His judgment.
Therefore, I will also act in fury: My eye will not spare, nor will I have compassion. And when they cry out to my ears with a loud voice, I will not listen to them.Early Church Fathers on Ezekiel 8 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 8:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore will I also deal in fury,.... Being provoked by such abominable idolatries, and such horrid insolence, and most contemptuous treatment: mine eye shall not spare: neither will I have pity:
Read John Gill on Ezekiel 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.
Read Robert Jamieson on Ezekiel 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat I will do is greater than to be expressed; they with a furious heat for their idols provoked me, and I will with a just indignation provoke them, nay, destroy them. Mine eye shall not spare: see ,8,9. Though they cry: the prophet doth not give it the name of praying, but it is a cry, a loud cry, after the manner of other idolaters, who think to be heard for the noise they make. I will not hear them; yet doth not this at all prejudice the truth or the mercy of God to those that pray, nor may it discourage from the duty, but it should awaken us that we pray with heart, and not only cry loud with voice.
Read Matthew Poole on Ezekiel 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 8:18 Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, [yet] will I not hear them.Ver. 18. Mine eye shall not spare.] Ezekiel 5:11; Ezekiel 7:4. And though they cry in mine ears, &c.] Because it is the cry of the flesh for ease, and not of the spirit for grace.
Read John Trapp on Ezekiel 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Will I not hear them.—The time for prayer was past. They had rejected God. and when His wrath came upon them it was too late to turn to Him. (See Proverbs 1:24-28; Matthew 7:22-23.) The possibility of sinning beyond the term of the day of grace is one of the most important lessons of this chapter.
Read Charles John Ellicott on Ezekiel 8 →CambridgeThe Cambridge Bible for Schools and Colleges18. These abominations will assuredly bring down the unsparing chastisements of heaven. The phrase “shall not spare nor pity” is common in the prophet, ch. Ezekiel 5:11, Ezekiel 7:4; Ezekiel 7:9, Ezekiel 9:5; Ezekiel 9:10. cry … with a loud voice] Comp. ch. Ezekiel 11:13, and for the general idea of vain appeal to heaven, Isaiah 1:15; Jeremiah 11:11; Proverbs 1:28. This passage contains much that is difficult to estimate. The fact that the things described were seen in the “visions of God,” the symbolical form in which Jehovah appeared, and the analogy of ch. 9, 10, lead to the conclusion that there is at least an ideal and symbolical element in the representation of the idolatries…
Read Cambridge on Ezekiel 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. Mine eye shall not spare — See notes Ezekiel 5:11; Ezekiel 7:4; Ezekiel 7:9; Ezekiel 9:5; Ezekiel 9:10. There comes a time when a cry to God for help is too late (Isaiah 1:15; Jeremiah 11:11; Proverbs 1:28).
Read Daniel Denison Whedon on Ezekiel 8 →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
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.”
Therefore I will also deal in wrath. My eye won’t spare, neither will I have pity. Though they cry in my ears with a loud voice, yet I will not hear them.”
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.”
Therefore I will act with fury! My eye will not pity them nor will I spare them. When they have shouted in my ears, I will not listen to them.”
Tyndale line
Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.
Therefore will I also deal in wrath; mine eye shall not spare, neither will I have pity; and though they cry in mine ears with a loud voice, yet will I not hear them.
Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.
Therefore will I also deal in fury: my eye shall not spare, neither will I have pity: and though they cry in my ears with a loud voice, yet I will not hear them.
Therefore will I also execute my wrath: mine eye shall not spare them, neither will I haue pitie, and though they crie in mine eares with a loude voyce, yet will I not heare them.
Strictly literal
And I also will deal in fury: mine eye shall not spare, neither will I have pity; and though they cry in mine ears with a loud voice, I will not hear them.
And I also deal in fury, Mine eye doth not pity, nor do I spare, and they have cried in Mine ears — a loud voice — and I do not hear them.'
And I also deal in fury, My eye does not pity, nor do I spare, and they have cried [with] a loud voice in My ears and I do not hear them.”
Therefore I also will deal in fury; my eye shall not look with pity, and I will not spare: and though they call before my ears with a loud voice, will I still not hear them.
So I will also act among them; my eye will not have compassion, and I will not spare them. Though they cry in my ears with a loud voice, I will not hear them.”
From the Latin
Therefore I also will deal with them in my wrath: my eye shall not spare them, neither will I shew mercy: and when they shall cry to my ears with a loud voice, I will not hear them.
Simplified
As a result I will respond in anger. I won't treat them kindly; I won't be merciful to them. Even though they shout loudly for my help, I won't listen to them.”
For this reason I will let loose my wrath: my eye will not have mercy, and I will have no pity.
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, with 15 out of 16 words matched. The differences in word order and articles do not affect the overall meaning, indicating a strong consistency in the message across these ancient witnesses.
וְגַם־ אֲנִי֙ אֶעֱשֶׂ֣ה בְחֵמָ֔ה לֹֽא־ תָח֥וֹס עֵינִ֖י וְלֹ֣א אֶחְמֹ֑ל וְקָרְא֤וּ בְאָזְנַי֙ ק֣וֹל גָּד֔וֹל וְלֹ֥א אֶשְׁמַ֖ע אוֹתָֽם׃
15 of the 16 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 8:18
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
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-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
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
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
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
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
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
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
חָמַל (chamal) is a primitive root meaning to spare or have compassion. It encompasses the ideas of commiseration and pity, primarily in the Qal stem. The entries consistently emphasize its connotation of sparing or showing compassion.
H2550 חָמַל spare
2550 chamal khaw-mal'
a primitive root; to commiserate; by implication, to
spare:--have compassion, (have) pity, spare.
חָמַל (cha.mal) — to spare.
(Qal) to spare, pity, have compassion on
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
pit'-i (chamal, chuc; eleeo): "Pity," probably contracted from "piety," is tender feeling for others in misery or distress. It is allied to compassion (which see), but differs in respect of the object that causes the distress (or feeling). The feeling of pity is excited chiefly by the weakness, miserable or degraded condition of the object; compassion by his uncontrollable and inevitable misfortunes: "We pity a man of weak understanding who exposes his weakness; we compassionate the man who is reduced to a state of beggary and want" (Crabb, English Synonyms). Pity often becomes allied to contempt; "a pity" is something to be regretted. See PITIFUL. In the Old Testament "pity" is closely akin to "mercy." It is most frequently the translation of chamal, "to pity," "to spare," e.g. in Nathan's parable of the poor man's one lamb, it is said that the rich man was worthy to die because he had…
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
Prep | N-fd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp1bs
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAamsa
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
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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