Isaiah 1:16 — Word Study
WLCרַחֲצוּ֙ הִזַּכּ֔וּ הָסִ֛ירוּ רֹ֥עַ מַעַלְלֵיכֶ֖ם מִנֶּ֣גֶד עֵינָ֑י חִדְל֖וּ הָרֵֽעַ׃
BSAWashrâchats [cleanse yourselves, be spiritually clean] and cleanse yourselveszâkâh [make yourselves pure, remove impurities] Removeçûwr [put away, turn aside] your evilrôaʻ [bad, morally wrong] deedsmaʻălâl [actions, practices] fromneged My sightʻayin [My eyes, My presence] Stopchâdal [cease, put an end to] doing evilrâʻaʻ [practicing, committing, wrong, harmful]
| Greek | English | Parsing |
|---|---|---|
| רַחֲצוּ֙ | wash | Verb, Qal, imperative second person masculine plural |
| הִזַּכּ֔וּ | cleanse yourselves | Verb, Hithpael, imperative second person masculine plural |
| הָסִ֛ירוּ | remove | Verb, Hiphil, imperative second person masculine plural |
| רֹ֥עַ | [the] wickedness of | Noun common, masculine singular construct |
| מַעַלְלֵיכֶ֖ם | deeds your | Noun common masculine plural construct, suffix |
| מִנֶּ֣גֶד | from before | Preposition |
| עֵינָ֑י | eyes my | Noun common feminine dual construct, suffix |
| חִדְל֖וּ | cease | Verb, Qal, imperative second person masculine plural |
| הָרֵֽעַ׃ | to do evil | Verb, Hiphil, infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Wash and cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil! |
| KJV | ¶ Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; |
| ASV | Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; |
| YLT | Wash ye, make ye pure, Turn aside the evil of your doings, from before Mine eyes, Cease to do evil, learn to do good. |
| WEB | Wash yourselves. Make yourself clean. Put away the evil of your doings from before my eyes. Cease to do evil. |
| BBE | Be washed, make yourselves clean; put away the evil of your doings from before my eyes; let there be an end of sinning; |
Where they part company is רֹעַ — see How Translations Differ.
The verse consists of a main command followed by two additional imperatives, emphasizing the urgency of the call to action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָחַץ
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 — Isaiah 1:16
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 — A Call to Repentancegenerated
Isaiah 1:16 is part of a larger message where God expresses His displeasure with the people's empty rituals and calls them to genuine repentance. The verses surrounding this command emphasize the need for moral and spiritual cleansing, as God desires a true relationship with His people, not mere outward compliance. This reflects a consistent theme in the prophetic literature, where God seeks the heart and actions of His followers to align with His will.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 11:13–14 | As for you, if you direct your heart and lift up your hands to Him, |
| 2 | Psalm 26:6 | I wash my hands in innocence that I may go about Your altar, O LORD, |
| 3 | Jeremiah 4:14 | Wash the evil from your heart, O Jerusalem, so that you may be saved. How long will you harbor wicked thoughts within you? |
| 4 | Acts 22:16 | And now what are you waiting for? Get up, be baptized, and wash your sins away, calling on His name.’ |
| 5 | 2 Corinthians 7:1 | Therefore, beloved, since we have these promises, let us cleanse ourselves from everything that defiles body and spirit, perfecting holiness in the fear of God. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — רַחֲצוּ, ra.cha.Tzugenerated
The imperative רַחַץ (ra.cha.Tz) means to wash or bathe, indicating a need for purification. It is a verb in the Qal stem, used here in the second person masculine plural, calling the people collectively to action. The context suggests a spiritual washing, not just a physical one, as they are urged to cleanse themselves from sin.
This command reflects the broader biblical theme of purification, seen in rituals for priests and in calls to moral cleanliness. The lexicons emphasize its use in contexts of both physical and spiritual washing, reinforcing the call to a deeper, more meaningful repentance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the imperative nature of the commands in this verse.
Sentence Structuregenerated
The verse comprises a series of imperatives, with four verbs commanding the people to wash, cleanse, remove, and cease. The structure emphasizes the urgency and necessity of these actions in a straightforward manner.
The verbs are followed by phrases that specify what the people must remove and stop doing, which creates a clear and direct call to action. The commands are layered, building upon each other to form a comprehensive directive for repentance.
Septuagint Backgroundgenerated
The Septuagint translates רַחֲצוּ as λούσασθε, which also means to wash, indicating a direct correspondence in the call for purification. This choice aligns with the Hebrew intent of spiritual cleansing.
For הִזַּכּ֔וּ, the Greek καθαροὶ suggests a focus on being pure or clean, reinforcing the moral implications of the command.
In plain words — the whole versegenerated
Isaiah 1:16 calls the people to wash and cleanse themselves, turning away from their evil actions. God desires a genuine relationship with His people, urging them to stop doing wrong and to seek righteousness.
Frequently Asked Questionsgenerated
To wash and cleanse ourselves means to remove sin and impurities from our lives, seeking spiritual purity and righteousness as God desires.
God is concerned about our actions because they reflect our hearts and our relationship with Him; He desires genuine repentance and moral integrity.
You can apply this call by identifying areas in your life where you may be engaging in wrongdoing and actively choosing to turn away from those behaviors.
Removing evil deeds from God's sight means to stop engaging in actions that are morally wrong and to seek a life that is pleasing to Him.
Reflection Questionsgenerated
- What specific actions do I need to wash away from my life?
- How can I ensure that my repentance is genuine and not just outward compliance?
- In what ways can I encourage others to turn away from evil and seek righteousness?
- What steps can I take to maintain spiritual cleanliness in my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, emphasizing the call to repentance and the significance of spiritual cleansing in the life of believers.
The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, "As I live, says the Lord, I desire not the death of the sinner,Early Church Fathers on Isaiah 1 →
Beloved, see how the prophet predicted the washing of baptism. For the person who comes to the washing of regeneration with faith, renounces the devil, joins himself to Christ, denies the enemy, confesses that Christ is God,Early Church Fathers on Isaiah 1 →
“You are being washed; be clean.” Instead of the sacrifices named above and holocausts and the abundance of fat and the blood of bulls and goats, instead of incense and new moons, the sabbath feast day and fastings,Early Church Fathers on Isaiah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 1:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWash ye, make you clean, c. These two words are to be regarded as one, since they intend the same thing, and suppose the persons spoken to to be unclean, as they were, notwithstanding their legal
Read John Gill on Isaiah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Wash you, make you clean. God saith to the sinner.
Read Robert Jamieson on Isaiah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMake you clean; cleanse your hearts and hands from all filthiness of flesh and spirit, and do not content yourselves with your ceremonial washings. Put away the evil of your doings from before mine eyes; reform yourselves so thoroughly, that you may not only approve yourselves to men, but to me, who search your hearts, and try all your actions.
Read Matthew Poole on Isaiah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 1:16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;Ver. 16. Wash ye, make ye clean.] "Wash your hearts from wickedness, that ye may be saved"; "yea, cleanse your hands, ye sinners, and purify your hearts, ye double minded." But how is that done? "Be afflicted, and mourn, and weep," &c. Ye cannot wash your bloody hands in innocence; wash them therefore in tears, which are a second baptism of the soul where it is rinsed anew. And surely, as the sins of the old world, so of this little world, need a deluge. Set to work, therefore, and God will soon set in with you. Wash yourselves with the tears of true repentance, and God will wash…
Read John Trapp on Isaiah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Wash you, make you clean . . .—The words were probably as an echo of Psa 51:7. Both psalmist and prophet had entered into the inner meaning of the outward ablutions of ritual. Cease to do evil; (17) learn to do well.—Such words the prophet might have heard in his youth from Amos (Amos 5:14-15). What had then been spoken to the princes of the northern kingdom was now repeated to those of Judah.
Read Charles John Ellicott on Isaiah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Wash you] Referring to the preceding verse, "your hands are full of blood;" and alluding to the legal washing commanded on several occasions. See Leviticus 14:8-9; Leviticus 14:47.
Read AdamClarke on Isaiah 1 →CambridgeThe Cambridge Bible for Schools and Colleges10–17. “The false and the true way of seeking God’s favour” (Dillmann). The threatening aspect of public affairs had probably led to an unwonted display of zeal in the performance of the Temple ritual. Although the underlying thought of the people is that the bond between them and their God is maintained by sacrifice, &c., there is no reason to suppose that they are here conceived as consciously entering this plea in arrest of judgment. It is not till Isaiah 1:18 that Jehovah calls the nation to answer His indictment.—It is to be noted that in these verses there is a progression from the cruder and more external to the more spiritual expressions of religious homage: sacrifice, solemn…
Read Cambridge on Isaiah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleWash you - This is, of course, to be understood in a moral sense; meaning that they should put away their sins.
Read Albert Barnes on Isaiah 1 →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
Wash and cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil!
Wash yourselves. Make yourself clean. Put away the evil of your doings from before my eyes. Cease to do evil.
Wash and cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil!
Wash! Cleanse yourselves! Remove your sinful deeds from my sight. Stop sinning!
Tyndale line
¶ Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;
Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;
Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil:
Wash ye, make yourselves clean; put away the evil of your doings from before my eyes; cease to do evil;
Wash you, make you cleane: take away the euill of your workes from before mine eyes: cease to doe euill.
Strictly literal
Wash you, make you clean; put away the evil of your doings from before mine eyes; — cease to do evil,
Wash ye, make ye pure, Turn aside the evil of your doings, from before Mine eyes, Cease to do evil, learn to do good.
Wash yourselves, make yourselves pure, || Turn aside the evil of your doings, from before My eyes, || Cease to do evil, learn to do good.
Wash yourselves, make yourselves clean; put away the evil of your deeds from before my eyes; cease to do evil;
Wash, cleanse yourselves; remove the evil of your deeds from my sight; stop being evil;
From the Latin
Wash yourselves, be clean, take away the evil of your devices from my eyes: cease to do perversely,
Simplified
Wash yourselves and clean yourselves up. Get rid of your sins—I don't want to see them! Stop doing evil!
Be washed, make yourselves clean; put away the evil of your doings from before my eyes; let there be an end of sinning;
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 8 of the 9 words matched. The Dead Sea Scrolls also support the Masoretic Text, with minor restorations noted. This consistency across texts highlights the importance of the commands given in this verse.
רַחֲצוּ֙ הִזַּכּ֔וּ הָסִ֛ירוּ רֹ֥עַ מַעַלְלֵיכֶ֖ם מִנֶּ֣גֶד עֵינָ֑י חִדְל֖וּ הָרֵֽעַ׃
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.
רחצו והזכו והסירו רוע מעללי׳כם מנגד עינ׳י חדלו הרע
9 words on the leather.
רחצו הזכו [הסירו] [רע] [מעללי׳כם] [מנגד] [עינ׳י] [חדלו] [הרע]
1 word on the leather — 1 partly restored, 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 Isaiah 1:16
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.
רָחַץ (rachats) is a Hebrew verb meaning to wash or bathe. It covers various forms of washing, including washing oneself and being washed. The entries indicate its use in different grammatical forms, such as Qal, Pual, and Hithpael, which reflect actions of washing and being washed. The lexicons do not present any significant disagreement.
רָחַץ 72 vb. wash, wash off, away, bathe
Qal 69
trans. wash (with water)
intrans. wash, bathe (oneself)
Pu. be washed
Hithp. if I washed myself in snow
base
H7364 רָחַץ wash, wash off, away, bathe
7364 rachats raw-khats'
a primitive root; to lave (the whole or a part of a
thing):--bathe (self), wash (self).
רָחַץ (ra.chats) — to wash: wash.
: wash
1) to wash, wash off, wash away, bathe
1a) (Qal)
1a1) to wash, wash off, wash away
1a2) to wash, bathe (oneself)
1b) (Pual) to be washed
1c) (Hithpael) to wash oneself
2a) (Hithpael Passive) to be regarded clean, trustworthy
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
זָכָה (zakah) means to be clear, clean, or pure, often in a moral sense. It is a primitive root that can imply being justified or regarded as righteous. The verb appears in various forms, including making oneself clean or keeping something pure. The entries consistently emphasize its moral implications.
[זָכָה] vb. be clear, clean, pure, alw. in a moral sense
Qal
be clean, pure
be clear, be justified = be regarded as just, righteous, of God
Pi. make or keep clean, pure
Hithp. make yourselves clean
base
H2135 זָכָה be clear, clean, pure, alw. in a moral sense
2135 zakah zaw-kaw'
a primitive root (compare 2141); to be translucent;
figuratively, to be innocent:--be (make) clean, cleanse, be
clear, count pure.
see HEBREW for 02141
זָכָה (za.khah) — to clean.
1) to be clean, be pure, be clear
1a) (Qal)
1a1) to be clean, be pure
1a2) to be clear, be justified
1b) (Piel)
1b1) to make clean, make pure, keep clean, keep pure
1c) (Hithpael)
1c1) to cleanse
1c2) to make yourself clean, purify oneself
V-Hithpael-Impv-2mp — Verb · Hithpael · imperative second person masculine pluralHVtv2mp
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
רֹעַ (roa`) refers to badness or evil, covering both moral and physical aspects. It can denote qualities like wilfulness and sadness, as well as the badness of cattle. The entries consistently emphasize its ethical implications, with no significant disagreements among the lexicons.
רֹעַ n.[m.] badness, evil
badness, bad quality, of cattle
wilfulness
ethical, evil, badness
sadness
base
H7455 רֹעַ badness, evil . badness, bad quality, of cattle
. wilfulness
. ethical, evil, badness
. sadness
7455 roa` ro'-ah
from 7489; badness (as marring), physically or morally:--X
be so bad, badness, (X be so) evil, naughtiness, sadness,
sorrow, wickedness.
see HEBREW for 07489
רֹעַ (ro.a) — evil.
1) badness, evil
1a) badness, bad quality
1b) wilfulness
1c) evil, badness (ethical)
1d) sadness
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַעֲלָל (ma`alal) refers to a deed or practice, often with a negative connotation. It encompasses actions or works, whether good or bad, and is derived from a root meaning to act. The entries consistently highlight its focus on deeds and practices.
[מַעֲלָל] 41 n.m. deed, practice
base
H4611 מַעֲלָל deed, practice
4611 ma`alal mah-al-awl'
from 5953; an act (good or bad):--doing, endeavour,
invention, work.
see HEBREW for 05953
מַעֲלָל (ma.a.lal) — deed.
1) deed, practice
1a) practice (usually bad)
1b) deeds
1c) acts
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Prep | Prep — PrepositionHR/Acmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bs
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
V-Hiphil-Ptc — Verb · Hiphil · infinitive construct commonHVhcc
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23