Isaiah 14:20 — Word Study
WLCלֹֽא־ תֵחַ֤ד אִתָּם֙ בִּקְבוּרָ֔ה כִּֽי־ אַרְצְךָ֥ שִׁחַ֖תָּ עַמְּךָ֣ הָרָ֑גְתָּ לֹֽא־ יִקָּרֵ֥א לְעוֹלָ֖ם זֶ֥רַע מְרֵעִֽים׃
BSAYou will notlôʼ [never] join themyâchad▸ in burialqᵉbûwrâh [tomb, grave] sincekîy you have destroyedshâchath■ [ruined, shattered] your landʼerets [earth, territory] and slaughteredhârag■ [killed, slain] your own peopleʻam [nation, family] The offspringzeraʻ [seed, descendants] of the wickedrâʻaʻ [evil-doers, wrongdoers] will never againlôʼ [forever, always] be mentionedqârâʼ▸ [called, named]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| תֵחַ֤ד | you will be united | Verb, Qal, imperfect second person masculine singular |
| אִתָּם֙ | with them | Preposition, suffix |
| בִּקְבוּרָ֔ה | in burial | Preposition, noun common feminine singular absolute |
| כִּֽי־ | for | Particle |
| אַרְצְךָ֥ | land your | Noun common feminine singular construct, suffix |
| שִׁחַ֖תָּ | you have ruined | Verb, Piel, perfect second person masculine singular |
| עַמְּךָ֣ | people your | Noun common masculine singular construct, suffix |
| הָרָ֑גְתָּ | you have slain | Verb, Qal, perfect second person masculine singular |
| לֹֽא־ | not | Particle |
| יִקָּרֵ֥א | it will be named | Verb, Niphal, imperfect third person masculine singular |
| לְעוֹלָ֖ם | for ever | Preposition, noun common masculine singular absolute |
| זֶ֥רַע | [the] offspring of | Noun common, masculine singular construct |
| מְרֵעִֽים׃ | evil-doers | Verb, Hiphil, participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You will not join them in burial, since you have destroyed your land and slaughtered your own people. The offspring of the wicked will never again be mentioned. |
| KJV | Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned. |
| ASV | Thou shalt not be joined with them in burial, because thou hast destroyed thy land, thou hast slain thy people; the seed of evil-doers shall not be named for ever. |
| YLT | Thou art not united with them in burial, For thy land thou hast destroyed, Thy people thou hast slain, Not named to the age is the seed of evil doers. |
| WEB | You will not join them in burial, because you have destroyed your land. You have killed your people. The offspring of evildoers will not be named forever. |
| BBE | As for your fathers, you will not be united with them in their resting-place, because you have been the cause of destruction to your land, and of death to your people; the seed of the evil-doer will have no place in the memory of man. |
Where they part company is זֶ֥רַע — see How Translations Differ.
The structure reveals a main clause followed by causal and final clauses, clearly outlining the consequences of the actions described.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָחַד
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 14:20
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 Judgment Against Babylongenerated
Isaiah 14:20 speaks to the consequences faced by the wicked, particularly those who have harmed their own land and people. The surrounding verses illustrate the fate of the wicked, emphasizing their ultimate rejection and the absence of honor in death. This passage serves as a stark warning against moral corruption and violence, as seen in the broader context of God's judgment against nations that oppose Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 13:15–19 | Whoever is caught will be stabbed, and whoever is captured will die by the sword. |
| 2 | Job 18:16–19 | The roots beneath him dry up, and the branches above him wither away. |
| 3 | Psalm 21:10 | You will wipe their descendants from the earth, and their offspring from the sons of men. |
| 4 | Psalm 37:28 | For the LORD loves justice and will not forsake His saints. They are preserved forever, but the offspring of the wicked will be cut off. |
| 5 | Psalm 109:13 | May his descendants be cut off; may their name be blotted out from the next generation. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שִׁחַ֖תָּ, shi.Cha.tagenerated
The verb שָׁחַת (shaḥat) means to ruin or destroy, indicating a severe level of devastation. In this context, it conveys the idea of not just physical destruction but also moral decay.
The parsing as a perfect second person masculine singular verb indicates that the action is complete and directed at the subject, highlighting the personal responsibility of the one being addressed. This word carries a weight of consequence, showing that the actions taken have led to irreversible damage.
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 main verb תֵחַ֤ד (teḥad), you will be united, governs the structure of the sentence, with several phrases providing context and detail. The sentence emphasizes the negation of joining in burial, which is a significant cultural and spiritual statement.
The clause structure reveals a clear cause-and-effect relationship: the destruction of the land and people leads to the absence of a burial, underscoring the consequences of the wicked's actions.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שִׁחַ֖תָּ is rendered as ἀπώλεσας, meaning you have destroyed. This choice reflects a strong emphasis on the totality of destruction, aligning with the Hebrew meaning while also conveying a sense of divine judgment.
The translation of זֶ֥רַע as σπέρμα in the Septuagint maintains the idea of offspring or seed, indicating continuity in the concept of legacy, whether good or bad.
In plain words — the whole versegenerated
Isaiah 14:20 warns that the wicked will not find peace in death because they have destroyed their own land and killed their people. The verse emphasizes that their offspring will not be remembered, highlighting the consequences of their actions.
Frequently Asked Questionsgenerated
This signifies that they will not receive the honor of a proper burial, which was an important aspect of respect and dignity in ancient cultures.
The destruction of the land reflects the broader consequences of the wicked's actions, indicating that their moral failings have led to physical ruin and suffering.
This suggests that the legacy of the wicked will be one of shame and dishonor, with no lasting impact or remembrance in history.
Isaiah frequently addresses the consequences of sin and rebellion against God, emphasizing that such actions lead to judgment and destruction.
Reflection Questionsgenerated
- In what ways do I see the consequences of destructive actions in the world around me?
- How can I ensure that my actions lead to a positive legacy rather than one of shame?
- What does this verse teach me about the importance of moral integrity in my community?
- How can I support those who are suffering due to the actions of the wicked?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, emphasizing the destruction of the land and people as a clear sign of judgment against the wicked.
For you have destroyed your land, you have killed your people. According to the Septuagint interpreters who said, 'Because you have destroyed my land and killed my people,' there is no doubt about what they mean.Early Church Fathers on Isaiah 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 14:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shall not be joined with them in burial,.... The kings before mentioned; not that the sense is that he should not be interred in the same place they were, or lie in the same stately monuments
Read John Gill on Isaiah 14 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms; -The passers by contemplate with astonishment the
Read Robert Jamieson on Isaiah 14 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou shalt not be joined with them; not in place, for so the kings of several nations did not use to be joined in the same sepulchre; but in condition, not be buried as they are. Thou hast destroyed thy land, and slain thy people; thou hast exercised great tyranny and cruelty, not only to thine enemies, but even to thine own subjects; which it is more than probable Belshazzar did, and it is certain that his parents and predecessors had done, whose sins contributed, together with his, to bring down God’ s judgments upon that empire. The seed of evil-doers, such as Belshazzar was, being descended from that Nebuchadnezzar who had made such horrid slaughters and devastations in the world…
Read Matthew Poole on Isaiah 14 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 14:20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land, [and] slain thy people: the seed of evildoers shall never be renowned.Ver. 20. Thou shalt not be joined to them in burial,] i.e., To your equals, your fellow kings, in funeral state and pomp. Christians have an honest care, περισυνταφων, with whom they be buried, and where they are laid when dead, that as they lived together and loved together, so in their death they may not be divided. Because thou hast destroyed thy land.] Tyrannised over thine own subjects also. So did Saul, Manasseh, Herod - who butchered about Bethlehem fourteen thousand infants, as some affirm, and his own son among the…
Read John Trapp on Isaiah 14 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Thou shalt not be joined with them in burial . . .—The curse of the dishonoured death is connected with its cause. The conqueror had inflicted that shame even on his own people, and was punished in like kind himself. Comp. Jeremiah’s prediction as to Jehoiakim (Jeremiah 22:19), and parallel instances in 2 Chronicles 21:20; 2 Chronicles 24:25; Ezekiel 29:5. The seed of evildoers shall never be renowned.—Literally, shall not be named for ever. Here we have a parallel in the sentence on Coniah (Jeremiah 22:30). In the inscription of Eshmunazzar, king of Sidon (quoted by Cheyne), we have both elements of the imprecation: “Let him (the man who violates the sacredness of the king’s tomb) not…
Read Charles John Ellicott on Isaiah 14 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Because thou hast destroyed thy land, c. - "Because thou hast destroyed thy country thou hast slain thy people"] Xenophon gives an instance of this king's wanton cruelty in killing the son of Gobrias, on no other provocation than that, in hunting, he struck a boar and a lion which the king had missed. Cyrop. iv. 309.
Read AdamClarke on Isaiah 14 →
CambridgeThe Cambridge Bible for Schools and Colleges4b—21. The song of triumph over the king of Babylon is one of the finest specimens of Hebrew poetry which the Old Testament contains. A division into five strophes, each containing seven long lines, is distinctly recognisable, and the occasional deviations from strict symmetry of form are probably due to defects in the text.
Read Cambridge on Isaiah 14 →
Albert Barnes1798–1870Barnes' Notes on the BibleThou shalt not be joined with them in burial - That is, even with those who are slain with the sword in battle, and to whom is granted the privilege of a decent burial.
Read Albert Barnes on Isaiah 14 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You will not join them in burial, since you have destroyed your land and slaughtered your own people. The offspring of the wicked will never again be mentioned.
You will not join them in burial, because you have destroyed your land. You have killed your people. The offspring of evildoers will not be named forever.
You will not join them in burial, since you have destroyed your land and slaughtered your own people. The offspring of the wicked will never again be mentioned.
You will not be buried with them, because you destroyed your land and killed your people. The offspring of the wicked will never be mentioned again.
Tyndale line
Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned.
Thou shalt not be joined with them in burial, because thou hast destroyed thy land, thou hast slain thy people; the seed of evil-doers shall not be named for ever.
Thou shalt not be joined with them in burial, because thou hast destroyed thy land, thou hast slain thy people; the seed of evil-doers shall not be named for ever.
Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evil-doers shall never be renowned.
Thou shalt not be ioyned with them in the graue, because thou hast destroied thine owne lande, and slaine thy people: the seede of the wicked shall not be renoumed for euer.
Strictly literal
Thou shalt not be joined with them in burial; for thou hast destroyed thy land, hast slain thy people. Of the seed of evildoers no mention shall be made for ever.
Thou art not united with them in burial, For thy land thou hast destroyed, Thy people thou hast slain, Not named to the age is the seed of evil doers.
You are not united with them in burial, || For you have destroyed your land, || You have slain your people, || The seed of evildoers is not named for all time.
Thou shalt not be united with them in burial; because thy land hast thou destroyed, thy people hast thou slain: to eternity shall not be called the seed of evil-doers.
You will not join them in burial, because you have destroyed your land and killed your people. The offspring of evildoers will never be mentioned again.”
From the Latin
Thou shalt not keep company with them, even in burial: for thou hast destroyed thy land, thou hast slain thy people: the seed of the wicked shall not be named for ever.
Simplified
you will not be buried like those other kings because you destroyed your own land and killed your own people. The descendants of those who do evil will never survive.
As for your fathers, you will not be united with them in their resting-place, because you have been the cause of destruction to your land, and of death to your people; the seed of the evil-doer will have no place in the memory of man.
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 14:20 states, "You will not join them in burial, since you have destroyed your land and slaughtered your own people. The offspring of the wicked will never again be mentioned." The Dead Sea Scrolls (1Qisaa) largely agree with the MT, showing only minor textual variations in spelling. However, 4Q59 has significant portions that are either missing or restored by an editor, making it less reliable for direct comparison. The Septuagint does not provide a direct translation but matches 11 of the 14 words in a different order, indicating some agreement with the MT, though the exact phrasing may differ. Overall, the MT and 1Qisaa align closely, while the Septuagint's differences highlight its unique interpretative approach.
לֹֽא־ תֵחַ֤ד אִתָּם֙ בִּקְבוּרָ֔ה כִּֽי־ אַרְצְךָ֥ שִׁחַ֖תָּ עַמְּךָ֣ הָרָ֑גְתָּ לֹֽא־ יִקָּרֵ֥א לְעוֹלָ֖ם זֶ֥רַע מְרֵעִֽים׃
11 of the 14 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.
לוא תחת אות׳ם בקבורה כי ארצ׳ך שחתה עמ׳ך הרגתה לוא יקראו לעולם זרע מרעים
14 words on the leather.
לא [תחד] את׳ם [בקבורה] כי [ארצ׳ך] [שחת] [עמ׳ך] [הרגת] [לא] [יקרא] [לעולם] [זרע] [מרעים]
nothing on the leather here — 3 partly restored, 11 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 14:20
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.
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
יָחַד (yachad) is a Hebrew verb meaning to be united or to join together. It has a range of uses, including both the Qal form, which indicates a state of being united, and the Piel form, which emphasizes the act of uniting. The term appears in contexts related to assembly and the unification of hearts.
[יָחַד] vb. be united
Qal in their assembly let my glory not be united
Pi. unite my heart
base
H3161 [יָחַד] be united
3161 yachad yaw-khad'
a primitive root; to be (or become) one:--join, unite.
יָחַד (ya.chad) — be joined.
1) to join, unite, be joined, be united
1a) (Qal) to be united
1b) (Piel) to unite
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR/Sp3mp — Preposition · suffixHR/Sp3mp
קְבֻרָה (qbuwrah) refers to a grave or burial site, derived from the root meaning to bury. It encompasses terms like sepulture and sepulchre, indicating a place for interment. The word appears in contexts related to death and burial practices in the Old Testament.
[קְבֻרָה], and (4 t.) קְבוּרָה n.f. grave, burial
base
H6900 [קְבֻרָה], and (4 t.) קְבוּרָה grave, burial
6900 qbuwrah keb-oo-raw'
or qburah {keb-oo-raw'}; feminine passive participle of 6912;
sepulture; (concretely) a sepulchre:--burial, burying place,
grave, sepulchre.
see HEBREW for 06912
קְבֻרָה (qe.vu.rah) — tomb.
1) grave, burial, burial site
1a) grave
1b) burial
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
ber'-i-al (qebhurah; compare New Testament to entaphidsai):
I. IMMEDIATE BURIAL CONSIDERED URGENT
1. Reasons for This
2. The Burial of Jesus
3. The Usual Time
4. Duties of Next of Kin
II. PREPARATIONS FOR BURIAL
1. Often Informal and Hasty
2. Usually with More Ceremony
3. Contrasts between Jewish Customs and Other Peoples'
(1) Cremation
(2) Embalming
III. ON THE WAY TO THE GRAVE
1. Coffins Unknown
2. Professional Mourners
IV. AT THE GRAVE
1. Graves Dug in the Earth
2. Family Tombs. Later Customs
3. Sealed Stones
4. Stated Times of Mourning
5. Excessive Mourning
6. Dirge-Songs
V. FAILURE TO RECEIVE BURIAL A CALAMITY OR JUDGMENT
VI. PLACES OF BURIAL: HOW MARKED
LITERATURE
It is well to recall at the outset that there are points of likeness and of marked contrast between oriental and occidental burial customs in general, as well as between the burial customs of ancient Israel and those of other ancient peoples.…
Burial
The first burial we have an account of is that of Sarah (Gen. 23). The first commercial transaction recorded is that of the purchase of a burial-place, for which Abraham weighed to Ephron “four hundred shekels of silver current money with the merchants.” Thus the patriarch became the owner of a part of the land of Canaan, the only part he ever possessed. When he himself died, “his sons Isaac and Ishmael buried him in the cave of Machpelah,” beside Sarah his wife (Gen. 25:9).
Deborah, Rebekah’s nurse, was buried under Allon-bachuth, “the oak of weeping” (Gen. 35:8), near to Bethel. Rachel died, and was buried near Ephrath; “and Jacob set a pillar upon her grave” (16-20). Isaac was buried at Hebron, where he had died (27, 29). Jacob, when charging his sons to bury him…
The Hebrews were at all times very careful in the burial of their dead, Ge 25:9 35:29. To be deprived of burial was thought one of the greatest marks of dishonor, or cause of unhappiness, Ec 6:3 Jer 22:18,19; it being denied to none, not even to enemies. Good men made it a part of their piety to inter the dead. Indeed, how shocking must the sight of unburied corpses have been to the Jews, when their land was thought to be polluted if the dead were in any manner exposed to view, 2Sa 21:14; and when the very touch of a dead body, or of any thing that had touched a dead body, was esteemed a defilement, and required a ceremonial ablution, Nu 19.11-22.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
7843 shachath shaw-khath'
a primitive root; to decay, i.e. (causatively) ruin
(literally or figuratively):--batter, cast off, corrupt(-er,
thing), destroy(-er, -uction), lose, mar, perish, spill,
spoiler, X utterly, waste(-r).
שָׁחַת (sha.chat) — to ruin.
1) to destroy, corrupt, go to ruin, decay
1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted
1b) (Piel)
1b1) to spoil, ruin
1b2) to pervert, corrupt, deal corruptly (morally)
1c) (Hiphil)
1c1) to spoil, ruin, destroy
1c2) to pervert, corrupt (morally)
1c3) destroyer (participle)
1d) (Hophal) spoiled, ruined (participle)
Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
V-Piel-Perf-2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word 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
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
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…
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 — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
e-v'-l-doo'-erz mere`im; from ra`-a`; kakopoios, always plural:
Malefactors or offenders of God's law. Used generally of the ungodly, as, "Fret not thyself because of evil-doers." (Ps 37:1). Sometimes also of personal offenders: "He hath delivered the soul of the needy from the hand of evil-doers." (Jer 20:13).
