Isaiah 1:6 — Word Study
WLCמִכַּף־ רֶ֤גֶל וְעַד־ רֹאשׁ֙ אֵֽין־ בּ֣וֹ מְתֹ֔ם פֶּ֥צַע וְחַבּוּרָ֖ה וּמַכָּ֣ה טְרִיָּ֑ה לֹא־ זֹ֙רוּ֙ וְלֹ֣א חֻבָּ֔שׁוּ וְלֹ֥א רֻכְּכָ֖ה בַּשָּֽׁמֶן׃
BSAFrom the solekaph [bottom, base] of your footregel to the topʻad [crown, highest point] of your headrôʼsh [there is] noʼayin soundnessmᵉthôm [wholeness, completeness, health] only woundspetsaʻ [bruises, injuries] and weltschabbûwrâh [swellings, sores] and festeringṭârîy [putrifying, infected] soresmakkâh [open wounds, painful lesions] neitherlôʼ cleansedzûwr■ [purified, healed] norlôʼ bandagedchâbash■ [bound up, covered] norlôʼ soothedrâkak■ [mollified, comforted] with oilshemen [olive oil]
| Greek | English | Parsing |
|---|---|---|
| מִכַּף־ | from [the] sole of | Preposition, noun common feminine singular construct |
| רֶ֤גֶל | [the] foot | Noun common, feminine singular absolute |
| וְעַד־ | and to | Conjunction, preposition |
| רֹאשׁ֙ | [the] head | Noun common, masculine singular absolute |
| אֵֽין־ | there not | Noun common, masculine singular construct |
| בּ֣וֹ | in it | Preposition, suffix |
| מְתֹ֔ם | [is] soundness | Noun common, masculine singular absolute |
| פֶּ֥צַע | bruise[s] | Noun common, masculine singular absolute |
| וְחַבּוּרָ֖ה | and welt[s] | Conjunction, noun common feminine singular absolute |
| וּמַכָּ֣ה | and wound[s] | Conjunction, noun common feminine singular absolute |
| טְרִיָּ֑ה | fresh | Adj |
| לֹא־ | not | Particle |
| זֹ֙רוּ֙ | they have been pressed out | Verb, Pual, perfect third person common plural |
| וְלֹ֣א | and not | Conjunction, particle |
| חֻבָּ֔שׁוּ | they have been bound up | Verb, Pual, perfect third person common plural |
| וְלֹ֥א | and not | Conjunction, particle |
| רֻכְּכָ֖ה | it has been softened | Verb, Pual, perfect third person feminine singular |
| בַּשָּֽׁמֶן׃ | with oil | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | From the sole of your foot to the top of your head, there is no soundness— only wounds and welts and festering sores neither cleansed nor bandaged nor soothed with oil. |
| KJV | From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. |
| ASV | From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and fresh stripes: they have not been closed, neither bound up, neither mollified with oil. |
| YLT | From the sole of the foot — unto the head, There is no soundness in it, Wound, and bruise, and fresh smiting! They have not been closed nor bound, Nor have they softened with ointment. |
| WEB | From the sole of the foot even to the head there is no soundness in it, but wounds, welts, and open sores. They haven’t been closed, bandaged, or soothed with oil. |
| BBE | The body, from head to foot, is all diseased; it is a mass of open wounds, marks of blows, and broken flesh: the flow of blood has not been stopped, and no oil has been put on the wounds. |
Where they part company is מְתֹם — see How Translations Differ.
The structure of the sentence emphasizes the totality of the affliction, with a clear progression from the feet to the head.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמְתֹם
verbזרה
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 1:6
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 Condition of God’s Peoplegenerated
Isaiah 1:6 presents a stark picture of the people's affliction, emphasizing their physical wounds and the absence of healing. This verse is part of a larger passage where Isaiah critiques the spiritual state of Israel, illustrating how their rebellion has led to suffering. The imagery of wounds and lack of treatment serves to highlight their need for restoration, akin to the themes found in Jeremiah 30:17 and Psalm 147:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 2:7–8 | So Satan went out from the presence of the LORD and infected Job with terrible boils from the soles of his feet to the crown of his head. |
| 2 | Luke 16:20–21 | And a beggar named Lazarus lay at his gate, covered with sores |
| 3 | 2 Chronicles 6:28–29 | When famine or plague comes upon the land, or blight or mildew or locusts or grasshoppers, or when their enemies besiege them in their cities, whatever plague or sickness may come, |
| 4 | Psalm 77:2 | In the day of trouble I sought the Lord; through the night my outstretched hands did not grow weary; my soul refused to be comforted. |
| 5 | Jeremiah 6:14 | They dress the wound of My people with very little care, saying, ‘Peace, peace,’ when there is no peace at all. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — מְתֹם, me.Tomgenerated
The noun מְתֹם (me.Tom) refers to soundness or completeness, indicating a state of being whole or healthy. In this verse, it emphasizes the absence of health, underscoring the severity of the people's condition.
The parsing as a masculine singular absolute noun indicates that it stands alone in this context, highlighting the totality of their lack of soundness from head to toe.
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. The BSB uses soundness, which is consistent with the KJV and ASV, both of which also employ this term.
Where others part company with the BSB is in מְתֹם — the KJV and NWB use wholeness, while the ASV and YLT maintain soundness. This indicates a slight variation in how the state of health is interpreted in different translations.
Sentence Structuregenerated
The finite verb אֵֽין, there is not, governs the entire verse, with a series of noun phrases and prepositional phrases describing the condition of the people. The structure emphasizes the totality of their affliction, from the sole of their foot to the top of their head.
The arrangement of phrases highlights the progression from the feet to the head, underscoring the comprehensive nature of their suffering.
Septuagint Backgroundgenerated
The Septuagint translates מְתֹם as ὑγιεία — health — which suggests a focus on physical well-being rather than the broader concept of soundness. This choice indicates a narrowing of the meaning, emphasizing physical health over spiritual or emotional completeness.
The use of ἀσθένεια for wounds in the LXX further reflects this focus on physical ailments, aligning with the overall theme of the people's suffering.
In plain words — the whole versegenerated
Isaiah 1:6 describes the people's condition, stating that from their feet to their heads, they are not healthy. They have wounds and sores that have not been treated. This verse highlights their need for healing and restoration.
Frequently Asked Questionsgenerated
It means that the people are in a state of complete physical and spiritual disrepair, lacking health or wholeness.
Wounds symbolize the deep afflictions and sins of the people, illustrating their need for healing and repentance.
It signifies the neglect of their spiritual and physical well-being, indicating a deeper issue of rebellion against God.
It serves as a reminder of the importance of addressing our spiritual and physical health, seeking healing through repentance and faith.
Reflection Questionsgenerated
- In what areas of my life do I need healing or restoration?
- How can I be more aware of my spiritual condition and seek soundness?
- What steps can I take to address wounds in my life that have not been treated?
- How does this verse challenge me to care for my own health and the health of others?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing the nature of spiritual wounds and the need for healing, as seen in the quotations from Origen and Ambrose.
And just as there are some wounds that are cured by emollients, others that are cured by oil and others that need a bandage, there are still other wounds about which it is said, “It is not emollients or oil or bandages;Early Church Fathers on Isaiah 1 →
Isaiah teaches that there are certain wounds of the soul.… Without doubt, he is speaking about the transgressions of the people, because there are some to whom the medicine of the poultice must still be applied.Early Church Fathers on Isaiah 1 →
Let your exhortations be full of meaning.… Speech is a bandage that ties up the wounds of souls, and if anyone rejects this, he shows his despair of his own salvation.Early Church Fathers on Isaiah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 1:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFrom the sole of the foot even unto the head [there is] no soundness in it,.... Every member of the body politic was afflicted in one way or another, or sadly infected with the disease of sin; see Psalms 28:3.
Read John Gill on Isaiah 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFrom the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.
Read Robert Jamieson on Isaiah 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom the sole of the foot even unto the head there is no soundness in it; you have been all of you punished, from the highest to the lowest, from the worst to the best. They have not been closed, neither bound up, neither mollified with ointment; I have suffered you to lie under your maladies for a time, without applying any remedies, to try whether the length and continuance of your affliction might not work that cure which the strength of it could not do, but all in vain.
Read Matthew Poole on Isaiah 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 1:6 From the sole of the foot even unto the head [there is] no soundness in it; [but] wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.Ver. 6. From the sole of the foot.] Totum est pro vulnere corpus, The whole body politic was deadly diseased, and it was our prophet’ s unhappiness to be the physician to a dying state; Tunc etenim docta plus valet arte malum. There is no soundness.] Nec sanitas in corpore, nec sanctitas in corde. Heu, heu, Domine Deus. Neither soundness in body nor soundness in heart, Alas, alas oh God, God. But wounds, and bruises, and putrifying sores.] And those also such as would not be cured…
Read John Trapp on Isaiah 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. They have not been closed, c. - "It hath not been pressed," c.] The pharmaceutical art in the East consists chiefly in external applications: accordingly the prophet's images in this place are all taken from surgery. Sir John Chardin, in his note on Proverbs 3:8, "It shall be health to thy navel, and marrow to thy bones," observes that "the comparison is taken from the plasters, ointments, oils, and frictions, which are made use of in the East upon the belly and stomach in most maladies. Being ignorant in the villages of the art of making decoctions and potions, and of the proper doses of such things, they generally make use of external medicines." - Harmer's Observations on…
Read AdamClarke on Isaiah 1 →
CambridgeThe Cambridge Bible for Schools and Colleges6. The state of the nation is indeed desperate; no remedial measures have yet been applied. In the simple surgery of Isaiah’s time a wound was first pressed (to extrude suppurating matter), then bandaged and softened with oil (cf. Luke 10:34).
Read Cambridge on Isaiah 1 →
Albert Barnes1798–1870Barnes' Notes on the BibleFrom the sole of the foot ... - Or is we say, ‘from head to foot,’ that is, in every part of the body. There may be included also the idea that this extended from the lowest to the highest among the people.
Read Albert Barnes on Isaiah 1 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5, 6. Why should… more — It is doubtful whether the question in Hebrew is, “For what reason should ye,” or, “Upon what part will ye,” be stricken any more?
Read Daniel Denison Whedon 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
From the sole of your foot to the top of your head, there is no soundness— only wounds and welts and festering sores neither cleansed nor bandaged nor soothed with oil.
From the sole of the foot even to the head there is no soundness in it, but wounds, welts, and open sores. They haven’t been closed, bandaged, or soothed with oil.
From the sole of your foot to the top of your head, there is no soundness—only wounds and welts and festering sores neither cleansed nor bandaged nor soothed with oil.
From the soles of your feet to your head, there is no spot that is unharmed. There are only bruises, cuts, and open wounds. They have not been cleansed or bandaged, nor have they been treated with olive oil.
Tyndale line
From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.
From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and fresh stripes: they have not been closed, neither bound up, neither mollified with oil.
From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and festering sores: they have not been closed, neither bound up, neither mollified with oil.
From the sole of the foot even to the head there is no soundness in it ; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.
From the sole of the foote vnto the head, there is nothing whole therein, but wounds, and swelling, and sores full of corruption: they haue not bene wrapped, nor bound vp, nor mollified with oyle.
Strictly literal
From the sole of the foot even unto the head there is no soundness in him; wounds, and weals, and open sores: they have not been dressed, nor bound up, nor mollified with oil.
From the sole of the foot — unto the head, There is no soundness in it, Wound, and bruise, and fresh smiting! They have not been closed nor bound, Nor have they softened with ointment.
From the sole of the foot—to the head, || There is no soundness in it, || Wound, and bruise, and fresh striking! They have not been closed nor bound, || Nor have they softened with ointment.
From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrefying sores: they have not been closed, nor bound up, nor mollified with oil.
From the sole of the foot to the head there is no part unharmed; only wounds, and bruises, and fresh open wounds; they have not been closed, cleansed, bandaged, nor treated with oil.
From the Latin
From the sole of the foot unto the top of the head, there is no soundness therein: wounds and bruises and swelling sores: they are not bound up, nor dressed, nor fomented with oil.
Simplified
You're injured from head to toe, bruised and sore, with open wounds that haven't been cleaned or bandaged or treated with olive oil.
The body, from head to foot, is all diseased; it is a mass of open wounds, marks of blows, and broken flesh: the flow of blood has not been stopped, and no oil has been put on the wounds.
Word by word, the decisions they made
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 (MT) of Isaiah 1:6 presents a complete and coherent verse, stating that from the sole of the foot to the head, there is no soundness, only wounds and sores that are untreated. The Dead Sea Scrolls (1Qisaa) closely align with the MT, sharing nearly identical wording, while 4Q56 and Mur3 contain partial restorations and editorial supplements but also maintain the core message. The Septuagint does not provide a full text for comparison but matches 12 of the 18 words in terms of correspondence, indicating some agreement with the MT. Overall, the primary witnesses largely agree with the MT, affirming the description of physical ailments without significant textual variation.
מִכַּף־ רֶ֤גֶל וְעַד־ רֹאשׁ֙ אֵֽין־ בּ֣וֹ מְתֹ֔ם פֶּ֥צַע וְחַבּוּרָ֖ה וּמַכָּ֣ה טְרִיָּ֑ה לֹא־ זֹ֙רוּ֙ וְלֹ֣א חֻבָּ֔שׁוּ וְלֹ֥א רֻכְּכָ֖ה בַּשָּֽׁמֶן׃
12 of the 18 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.
מכפ רגל ועד רואש אין ב׳ו מתם פצע וחבורה ומכה טריה לוא זרו ולוא חובשו ולוא רככה בשםן
18 words on the leather.
[מכף] [רגל] [ועד] [ראש] [אין] [ב׳ו] [מתם] [פצע] [וחברה] ומכה [טריה] [לא] [זרו] [ולא] [חבשו] [ולא] [רככה] [בשמן]
nothing on the leather here — 1 partly restored, 17 supplied entire by an editor.
[מכף] [רגל] [ועד] ראש אין ב׳ו [מתם] [פצע] [וחבורה] [ומכה] טריה לא זרו [ולא] [חבשו] [ולא] [רככה] בשמן
3 words on the leather — 4 partly restored, 11 supplied entire by an editor.
[מכף] [רגל] [ועד] [ראש] [אין] [ב׳ו] מתם פצע [וחבורה] [ומכה] [טריה] [לא] [זרו] [ולא] [חבשו]
15 words of the verse are on this fragment — 1 partly restored, 13 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 1:6
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.
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fs — Noun common · feminine singular absoluteHNcfsa
foot (reghel, qarcol (only twice in parallel passages: 2Sa 22:37 = Ps 18:36, where it probably means ankle); pous): The dusty roads of Palestine and other eastern lands make a much greater care of the feet necessary than we are accustomed to bestow upon them. The absence of socks or stockings, the use of sandals and low shoes rather than boots and, to an even greater degree, the frequent habit of walking barefoot make it necessary to wash the feet repeatedly every day. This is always done when entering the house, especially the better upper rooms which are usually carpeted. It is a common dictate of good manners to perform this duty to a visitor, either personally or through a servant; at least water for washing has to be presented (
The expressions in De 32:35, "their foot shall slide in due time," and in the traveler’s song, Ps 121:3, "he will not suffer thy foot to be moved," Ps 66:9 Jer 13:16, have reference to the dangerous character of the narrow roads or paths of the East, over rocks and beside precipices where a sliding foot was often fatal. See also Isa 8:14 Lu 2:34. Nakedness of feet was a sign of mourning. God says to Ezekiel, "Make no mourning for the dead, and put on thy shoes upon thy feet," Eze 24:17. It was likewise a mark of…
→ Washing the feet of the disciples by Jesus Joh 13:4-6
→ By disciples 1Ti 5:10
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Conj | Prep — Conjunction · prepositionHC/R
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms — Noun common · masculine singular absoluteHNcmsa
hed (ro'-sh, Aramaic re'sh, and in special sense gulgoleth, literally, "skull," "cut-off head" (1Ch 10:10), whence Golgotha (Mt 27:33; Mr 15:22; Joh 19:17); mera'ashah, literally, "head-rest," "pillow," "bolster" (1Ki 19:6); qodhqodh, literally, crown of the head (De 28:35; 33:16,20; 2Sa 14:25; Isa 3:17; Jer 48:45); barzel, "the head of an axe" (De…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
מְתֹם (methom) refers to soundness or wholesomeness, indicating a state of being complete or entire. It is derived from the root word associated with completeness and is used in contexts that emphasize integrity or wholeness.
מְתֹם n.[m.] soundness
base
H4974 מְתֹם soundness
4974 mthom meth-ohm'
from 8552; wholesomeness; also (adverb) completely:--men (by
reading 4962), soundness.
see HEBREW for 08552
see HEBREW for 04962
מְתֹם (me.tom) — soundness.
soundness, entirety, entire
N-ms — Noun common · masculine singular absoluteHNcmsa
פֶּ֫צַע (petsah) refers to a bruise or wound. It is derived from the root word for 'wound' and is consistently used in this context across the lexicons.
פֶּ֫צַע n.m. bruise, wound
base
H6482 פֶּ֫צַע bruise, wound
6482 petsa` peh'-tsah
from 6481; a wound:--wound(-ing).
see HEBREW for 06481
פֶּ֫צַע (pe.tsa) — wound.
bruise, wound
N-ms — Noun common · masculine singular absoluteHNcmsa
חַבּוּרָה (chabbuwrah) refers to a stripe, blow, or wound, typically indicating a mark left by injury, such as a bruise. It is derived from a root meaning 'to bind' and covers concepts of hurt or injury. The term is noted in various contexts, but no specific verse is mentioned in the entries.
חַבּוּרָה, [חַבֻּרָה, חַבֻרָה] n.f. stripe, blow
base
H2250 חַבּוּרָה, חַבֻּרָה, חַבֻרָה stripe, blow
2250 chabbuwrah khab-boo-raw'
or chabburah {khab-boo-raw'}; or chaburah {khab-oo-raw'};
from 2266; properly, bound (with stripes), i.e. a weal (or
black-and-blue mark itself):--blueness, bruise, hurt, stripe,
wound.
see HEBREW for 02266
חַבּוּרָה (chab.bu.rah) — wound.
bruise, stripe, wound, blow
Aramaic equivalent: cha.vu.lah (חֲבוּלָא "crime" H2248)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
מַכָּה (makkah) refers to a blow or wound, encompassing meanings such as slaughter and pestilence. It is derived from a root meaning to strike and can imply defeat or conquest. The term appears in contexts like 2 Chronicles 2:10, where it relates to a physical blow, and can also refer to figurative concepts like carnage.
מַכָּה n.f. blow, wound, slaughter
base
H4347 מַכָּה blow, wound, slaughter
4347 makkah mak-kaw'
or (masculine) makkeh {muk-keh'}; (plural only) from 5221; a
blow (in 2 Chronicles 2:10, of the flail); by implication, a
wound; figuratively, carnage, also pestilence:--beaten, blow,
plague, slaughter, smote, X sore, stripe, stroke,
wound((-ed)).
see HEBREW for 05221
מַכָּה (mak.kah) — wound.
1) blow, wound, slaughter
1a) blow, stripe
1b) beating, scourging
1c) wound
1d) slaughter
1e) defeat, conquest
1f) plague
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
טָרִי (tariy) means 'fresh' and is derived from an unused root that suggests a state of being moist or dripping. The term encompasses meanings related to freshness and newness, and it appears in contexts that imply something recently made or putrefying.
[טָרִי] adj. fresh
base
H2961 טָרִי fresh
2961 tariy taw-ree'
from an unused root apparently meaning to be moist; properly,
dripping; hence, fresh (i.e. recently made such):--new,
putrefying.
טָרִי (ta.ri) — fresh.
fresh, new
Adj — AdjHAafsa
Adj.:
The translation of hadhash, "new," "fresh" (Job 29:20, "My glory is fresh in me"); of leshadh, "sap," "moisture" (Nu 11:8, of the manna, "as the taste of fresh oil," the Revised Version, margin "cakes baked with oil"); of ra`anan, "to be fresh and green" (Ps 92:10, "fresh oil"); of glukus, "sweet" (Jas 3:12, "salt water and fresh," the Revised Version (British and American) "sweet"). Fresher is the translation of rutaphash, "to become fresh" (Job 33:25; "His flesh shall be fresher than a child's").
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
זוּר (zuwr) is a primitive root meaning to press down and out, or to crush. It encompasses actions like pressing, squeezing, and tightening, and can also refer to closing up, such as a wound. The entries consistently highlight its physical connotations without significant disagreement.
[זוּר] vb. press down and out
base
H2115 זוּר press down and out
2115 zuwr zoor
a primitive root (compare 6695); to press together,
&Š tighten:--close, rush, thrust together.
see HEBREW for 06695
זוּר (zur) — to crush.
1) (Qal) to press, squeeze, crush, press down and out
1a) to close up (of a wound)
V-Q-Perf-3cp — Verb · Pual · perfect third person common pluralHVPp3cp
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
חָבַשׁ (chabash) is a Hebrew verb meaning to bind, tie, or saddle. It covers a range of actions from physically binding something up to metaphorically governing or restraining. The word appears in various forms, including Qal (to bind) and Piel (to restrain). The entries consistently emphasize its meanings related to binding and governance.
[חָבַשׁ] vb. bind, bind on, bind up
Qal
bind, bind on
bind up
Pi. bind, restrain
Pu. be bound up
base
H2280 חָבַשׁ bind, bind on, bind up
2280 chabash khaw-bash'
a primitive root; to wrap firmly (especially a turban,
compress, or saddle); figuratively, to stop, to rule:--bind
(up), gird about, govern, healer, put, saddle, wrap about.
חָבַשׁ (cha.vash) — to saddle/tie.
1) to tie, bind, bind on, bind up, saddle, restrain, bandage, govern
1a) (Qal)
1a1) to bind, bind on
1a2) to bind up
1b) (Piel) to bind, restrain
1c) (Pual) to be bound up
V-Pual-Perf-3cp — Verb · Pual · perfect third person common pluralHVPp3cp
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
רָכַךְ (rakak) means to be tender, weak, or soft. It can describe a tender heart, timidity, or soft words, and can also imply causing someone to be weak. The entries suggest a range of meanings from emotional softness to physical gentleness.
[רָכַךְ] vb. be tender, weak, soft
Qal
be tender, weak, of heart
be soft, of treacherous words
Pu. it has not been softened, mollified, with oil
Hiph. causat. of Qal 1 a.
base
H7401 רָכַךְ be tender, weak, soft
7401 rakak raw-kak'
a primitive root; to soften (intransitively or transitively),
used figuratively:--(be) faint((-hearted)), mollify, (be,
make) soft(-er), be tender.
רָכַךְ (ra.khakh) — be tender.
1) to be tender, be soft, be weak
1a) (Qal)
1a1) to be tender, be weak (of heart)
1a1a) to be timid, be fearful
1a1b) to be softened, be penitent
1a2) to be soft (of treacherous words)
1b) (Pual) to be softened
1c) (Hiphil) to cause to be weak
1d) (Niphal) tender
V-Pual-Perf-3fs — Verb · Pual · perfect third person feminine singularHVPp3fs
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
