Isaiah 14:6 — Word Study
WLCמַכֶּ֤ה עַמִּים֙ בְּעֶבְרָ֔ה מַכַּ֖ת בִּלְתִּ֣י סָרָ֑ה רֹדֶ֤ה בָאַף֙ גּוֹיִ֔ם מֻרְדָּ֖ף בְּלִ֥י חָשָֽׂךְ׃
BSAIt strucknâkâh [smiting, with a continual stroke] the peoplesʻam [nations, Gentiles] in angerʻebrâh [fury, wrath] with unceasingbiltîy [relentless, without intermission] blowsmakkâh it subduedrâdâh [ruled, with power and control] the nationsgôwy [Gentile nations, large groups of people] in rageʼaph [anger, passion] with relentlessbᵉlîy [unrestrained, without restraint] persecutionmurdâph△ [pursuit, harassment]
| Greek | English | Parsing |
|---|---|---|
| מַכֶּ֤ה | [which] struck | Verb, Hiphil, participle (active) masculine singular |
| עַמִּים֙ | peoples | Noun common, masculine plural absolute |
| בְּעֶבְרָ֔ה | in wrath | Preposition, noun common feminine singular absolute |
| מַכַּ֖ת | a blow | Noun common, feminine singular construct |
| בִּלְתִּ֣י | not | Noun common, both singular construct |
| סָרָ֑ה | ceasing | Noun common, feminine singular absolute |
| רֹדֶ֤ה | [which] ruled | Verb, Qal, participle (active) masculine singular |
| בָאַף֙ | in anger | Preposition, noun common masculine singular absolute |
| גּוֹיִ֔ם | nations | Noun common, masculine plural absolute |
| מֻרְדָּ֖ף | persecution | Noun common, masculine singular absolute |
| בְּלִ֥י | [which] not | Noun common, masculine singular absolute |
| חָשָֽׂךְ׃ | anyone restrained | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It struck the peoples in anger with unceasing blows; it subdued the nations in rage with relentless persecution. |
| KJV | He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, and none hindereth. |
| ASV | that smote the peoples in wrath with a continual stroke, that ruled the nations in anger, with a persecution that none restrained. |
| YLT | He who is smiting peoples in wrath, A smiting without intermission, He who is ruling in anger nations, Pursuing without restraint! |
| WEB | who struck the peoples in wrath with a continual stroke, who ruled the nations in anger, with a persecution that no one restrained. |
| BBE | He whose rod was on the peoples with an unending wrath, ruling the nations in passion, with an uncontrolled rule. |
Where they part company is מַכַּ֖ת — see How Translations Differ.
The sentence consists of two main clauses connected by their shared themes of striking and subduing, with additional phrases providing context for each action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָכָה
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 14:6
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 Judgment Against Oppressive Rulersgenerated
Isaiah 14:6 describes the striking of peoples and the subjugation of nations as a result of divine judgment. This passage highlights the anger of God against oppressive rulers and the relentless nature of their punishment. The context emphasizes the transition from oppression to peace, as seen in the following verses, where the earth rejoices at the downfall of the wicked.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 33:1 | Woe to you, O destroyer never destroyed, O traitor never betrayed! When you have finished destroying, you will be destroyed. When you have finished betraying, you will be betrayed. |
| 2 | Isaiah 47:6 | I was angry with My people; I profaned My heritage, and I placed them under your control. You showed them no mercy; even on the elderly you laid a most heavy yoke. |
| 3 | 2 Chronicles 36:17 | So He brought up against them the king of the Chaldeans, who put their young men to the sword in the sanctuary, sparing neither young men nor young women, neither elderly nor infirm. God gave them all into the hand of Nebuchadnezzar, |
| 4 | Jeremiah 25:9 | behold, I will summon all the families of the north, declares the LORD, and I will send for My servant Nebuchadnezzar king of Babylon, whom I will bring against this land, against its residents, and against all the surrounding nations. So I will devote them to destruction and make them an object of horror and contempt, an everlasting desolation. |
| 5 | Daniel 7:19–21 | Then I wanted to know the true meaning of the fourth beast, which was different from all the others—extremely terrifying—devouring and crushing with iron teeth and bronze claws, then trampling underfoot whatever was left. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — מַכֶּ֤ה, ma.Kehgenerated
The word מַכֶּה (ma.Keh) is a participle from the root נָכָה (nakah), meaning 'to strike' or 'to smite.' It encompasses a range of actions from a light hit to a fatal blow, often used in contexts of divine judgment. The parsing as a masculine singular participle indicates an ongoing action, emphasizing the continuous nature of the strikes.
In this verse, it describes the act of striking the peoples with anger, suggesting a severe and ongoing judgment. The lexical entries consistently highlight its use in contexts of punishment and divine retribution.
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 מַכֶּ֤ה governs the clause, indicating the action of striking. The structure includes a prepositional phrase describing the context of the action and a noun phrase detailing the object of the action. The Hebrew word order emphasizes the continuous nature of the strikes and the severity of the judgment.
The clause structure highlights the relationship between the actions of striking and subduing, with the adverbial phrases indicating the relentless and unceasing nature of the judgment.
Septuagint Backgroundgenerated
In the Septuagint, מַכֶּ֤ה is translated as πατάχας (patakhas), which means 'to strike' or 'to hit.' This choice reflects a similar intensity of action but may imply a more definitive strike than the Hebrew.
The translation of מַכַּ֖ת as πληγῇ (plēgē) indicates a focus on the resulting wound or injury, aligning with the concept of judgment and punishment.
In plain words — the whole versegenerated
Isaiah 14:6 describes how a powerful force struck the nations in anger and subdued them with relentless persecution. This verse illustrates the judgment against oppressive rulers and the resulting peace that follows their downfall.
Frequently Asked Questionsgenerated
It indicates that the judgment is severe and filled with divine wrath against those who have oppressed others.
This verse highlights God's judgment against oppressive rulers, which is a recurring theme in Isaiah, emphasizing the transition from oppression to peace.
The relentless nature of the blows signifies an ongoing and severe judgment that does not relent until the oppressors are subdued.
Persecution refers to the act of pursuing and harassing nations, indicating the severity of God's judgment against those who oppress.
Reflection Questionsgenerated
- How do I see God's judgment at work in the world today?
- In what ways can I reflect on the consequences of oppression in my own life?
- What does it mean for me to pursue justice in light of this verse?
- How can I find peace in the midst of oppression, knowing that God will ultimately bring justice?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 14:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe who smote the people in wrath with a continual stroke,.... The king of Babylon, who made war with the people and nations of the earth, and conquered them, smote them with the edge of the sword to
Read John Gill on Isaiah 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased!
Read Robert Jamieson on Isaiah 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn anger; with rigour, and not with clemency, as many conquerors have done. Non hindereth; neither the Babylonians themselves, nor their confederates, could withstand the power of the Medes and Persians.
Read Matthew Poole on Isaiah 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 14:6 He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, [and] none hindereth.Ver. 6. He that smote the people in wrath, &c.] This is the tyrant’ s epitaph; there is at their death a general joy, as was the time when the world was well rid of Tiberius, Caligula, Nero, Heliogabalus, &c. When Domitian died, the senate decreed that his name should be erased, that all his acts should be rescinded, and his memorial abolished quite for ever. When Caligula was cut off, his monies were all melted by the decree of the senate; like as King Richard III’ s cognisance, the white boar, was torn from every sign, that his memory might perish.…
Read John Trapp on Isaiah 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) He who smote . . .—Better, which smote, the whole verse being of the nature of a relative clause, with the “sceptre” for antecedent. A continual stroke.—Literally, a stroke without ceasing.Is persecuted, and none hindereth.—Better, completing the parallelism, with a trampling that is not stayed.
Read Charles John Ellicott on Isaiah 14 →CambridgeThe Cambridge Bible for Schools and Colleges6. He who] Better, as R.V., that; the antecedent being the staff, is persecuted, and none hindereth] R.V. “with a persecution that none restrained.” The parallelism requires instead of “persecution” a noun cognate with the verb rendered “rule,” as in the preceding line. An easy emendation (mirdath for murdâph) supplies this; and this reading is almost universally accepted. The balance of clauses is then perfect:— That struck the peoples in anger,—with incessant stroke; That trod down the nations in wrath,—with unrelenting tread.
Read Cambridge on Isaiah 14 →Albert Barnes1798–1870Barnes' Notes on the BibleHe who smote - This may either refer to the king of Babylon, or to the rod or scepter which he had used, and which was now broken.
Read Albert Barnes on Isaiah 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. The oldest and the latest writers, with few exceptions, make this verse descriptive of the Babylonian tyranny.
Read Daniel Denison Whedon 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
It struck the peoples in anger with unceasing blows; it subdued the nations in rage with relentless persecution.
who struck the peoples in wrath with a continual stroke, who ruled the nations in anger, with a persecution that no one restrained.
It struck the peoples in anger with unceasing blows; it subdued the nations in rage with relentless persecution.
It furiously struck down nations with unceasing blows. It angrily ruled over nations, oppressing them without restraint.
Tyndale line
He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, and none hindereth.
that smote the peoples in wrath with a continual stroke, that ruled the nations in anger, with a persecution that none restrained.
that smote the peoples in wrath with a continual stroke, that ruled the nations in anger, with a persecution that none restrained.
He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, and none hindereth.
Which smote the people in anger with a continuall plague, and ruled the nations in wrath: if any were persecuted, he did not let.
Strictly literal
He that smote the peoples in wrath with a relentless stroke, he that ruled the nations in anger, is persecuted unsparingly.
He who is smiting peoples in wrath, A smiting without intermission, He who is ruling in anger nations, Pursuing without restraint!
He who is striking peoples in wrath, || A striking without intermission, || He who is ruling nations in anger, || Pursuing without restraint!
He who smote people in wrath, blows without intermission, he that ruled in anger nations, persecuting without restraint.
that struck the peoples in wrath with unceasing blows, that ruled the nations in anger, with an attack that was unrestrained.
From the Latin
That struck the people in wrath with an incurable wound, that brought nations under in fury, that persecuted in a cruel manner.
Simplified
You kept on furiously hitting foreign peoples without stopping, and aggressively ruled nations with unrestrained persecution.
He whose rod was on the peoples with an unending wrath, ruling the nations in passion, with an uncontrolled rule.
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 shows a complete agreement with the Dead Sea Scrolls — 1Qisaa, which retains the same wording. The Septuagint corresponds closely with the Hebrew text, though its word order differs. The 4Q59 scroll shows some words supplied by an editor, indicating damage but not significant variation in meaning.
מַכֶּ֤ה עַמִּים֙ בְּעֶבְרָ֔ה מַכַּ֖ת בִּלְתִּ֣י סָרָ֑ה רֹדֶ֤ה בָאַף֙ גּוֹיִ֔ם מֻרְדָּ֖ף בְּלִ֥י חָשָֽׂךְ׃
9 of the 12 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.
מכה עמים בעברה מכת בלתי סרה רודה באף גואים מרדף בלי חשך
12 words on the leather.
מכה עמים [בעברה] [מכת] [בלתי] [סרה] [רדה] [באף] [גוים] [מרדף] [בלי] חשך
3 words on the leather — 9 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 14:6
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.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
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-mp — Noun common · masculine plural absoluteHNcmpa
עֶבְרָה (*'ebrah*) is a feminine noun derived from the root word for overflow. It encompasses meanings such as outburst, excess, and fury, often relating to intense emotions like anger and arrogance. The entries consistently highlight its association with passionate outpourings, particularly in contexts of rage.
עֶבְרָה n.f. overflow, arrogance, fury
base
H5678 עֶבְרָה overflow, arrogance, fury
5678 `ebrah eb-raw'
feminine of 5676; an outburst of passion:--anger, rage,
wrath.
see HEBREW for 05676
עֶבְרָה (ev.rah) — fury.
1) outpouring, overflow, excess, fury, wrath, arrogance
1a) overflow, excess, outburst
1b) arrogance
1c) overflowing rage or fury
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
→ (Anger, judgment, punishment)
→ See ANGER
→ See GOD, ANGER OF
→ See JUDGMENT
→ See PUNISHMENT, DIVINE
→ See PUNISHMENT, ETERNAL
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
N-fs — Noun common · feminine singular constructHNcfsc
בִּלְתִּי (bilti) is a Hebrew word primarily functioning as a negative particle meaning 'not' or 'except.' It can also convey meanings like 'without' or 'until not,' and is often used with prepositional prefixes. The word is derived from the concept of failure, and its usage is consistent across various contexts in the Old Testament.
בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
adv. not
after a preceding negation, not = except
conj. (likewise after a neg., expressed or implied)
With preps.
base
H1115 בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
1115 biltiy bil-tee'
constructive feminine of 1086 (equivalent to 1097); properly,
a failure of, i.e. (used only as a negative particle, usually
with a prepositional prefix) not, except, without, unless,
besides, because not, until, etc.:--because un(satiable),
beside, but, + continual, except, from, lest, neither, no
more, none, not, nothing, save, that no, without.
see HEBREW for 01086
see HEBREW for 01097
בִּלְתִּי (bil.ti) — lest.
subst
1) not, except
adv
2) not
3) except (after preceding negation)
conj
4) except (after an implied or expressed negation)
with prep
5) so as not, in order not
6) an account of not, because...not
7) until not
Conj — Noun common · both singular constructHNcbsc
סָרָה (sarāh) refers to concepts of turning aside, defection, and apostasy. It is associated with moral or legal offenses, indicating a withdrawal or rebellion against established norms. The word is built from a root that suggests a turning away, covering a range of meanings related to revolt and crime.
סָרָה n.f. turning aside, defection, apostasy, withdrawal
base
H5627 סָרָה turning aside, defection, apostasy, withdrawal
5627 carah saw-raw'
from 5493; apostasy, crime; figuratively, remission:--X
continual, rebellion, revolt((-ed)), turn away, wrong.
see HEBREW for 05493
סָרָה (sa.rah) — revolt.
1) apostasy, defection, turning aside, withdrawal
1a) defection (of moral or legal offenses)
1b) apostasy
1c) withdrawal (negated)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
רָדָה (radah) is a Hebrew verb with two main meanings: to rule or have dominion, and to scrape out. It can refer to subjugating or dominating in the Qal form, while the Hiphil form indicates causing someone to dominate. The word encompasses both authority and a physical action of scraping.
[רָדָה] vb. have dominion, rule, dominate
Qal have dominion, rule, over
Hiph. and kings he causeth (him) to dominate
base
רָדָה vb. scrape out
base
H7287a רָדָה have dominion, rule, dominate H7287b רָדָה scrape out
7287 radah raw-daw'
a primitive root; to tread down, i.e. subjugate;
specifically, to crumble off:--(come to, make to) have
dominion, prevail against, reign, (bear, make to) rule,(-r,
over), take.
רָדָה (ra.dah) — to rule.
1) to rule, have dominion, dominate, tread down
1a) (Qal) to have dominion, rule, subjugate
1b) (Hiphil) to cause to dominate
רָדָה (ra.dah) — to scrape.
1) to scrape out
1a) (Qal) to scrape, scrape out
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
מֻרְדָּף (murdaph) means 'persecution' and is derived from the root word for 'persecuted' (H7291). It appears in the context of Isaiah 14:6. The entries consistently emphasize its meaning related to persecution.
מֻרְדָּף n.[m.] persecution;—Is 14:6
ref
H4783 מֻרְדָּף persecution
4783 murdaph moor-dawf'
from 7291; persecuted:--persecuted.
see HEBREW for 07291
מֻרְדָּף (mur.daph) — persecution.
persecution
N-ms — Noun common · masculine singular absoluteHNcmsa
pur-se-ku'-shun (@diogmos] (Mt 13:21; Mr 4:17; 10:30; Ac 8:1; 13:50; Ro 8:35; 2Co 12:10; 2Th 1:4; 2Ti 3:11)):
1. Persecution in Old Testament Times
2. Between the Testaments
3. Foretold by Christ
4. A Test of Discipleship
5. A Means of Blessing
6. Various Forms
7. In the Case of Jesus
8. Instigated by the Jews
9. Stephen
10. The Apostles James and Peter
11. Gentile Persecution
Christianity at First Not a Forbidden Religion
12. The Neronic Persecution
(1) Testimony of Tacitus
(2) Reference in 1 Peter
(3) Tacitus Narrative
Persecution
The first great persecution for religious opinion of which we have any record was that which broke out against the worshippers of God among the Jews in the days of Ahab, when that king, at the instigation of his wife Jezebel, “a woman in whom, with the reckless and licentious habits of an Oriental queen, were united the fiercest and sternest qualities inherent in the old Semitic race”, sought in the most relentless manner to extirpate the worship of Jehovah and substitute in its place the worship of Ashtoreth and Baal. Ahab’s example in this respect was followed by Manasseh, who “shed innocent blood very much, till he had filled Jerusalem from one end to another” (2 Kings 21:16; comp. 24:4). In all ages, in one form or another, the people of God have had to suffer persecution. In its earliest history the Christian church…
→ OF JESUS Ge 3:15; Ps 2:1-5; 22:1,2,6-8,11-21; 69:1-21; 109:25; Isa 49:7; 50:6; 52:14; 53:2-5,7-10; Mic 5:1; Mt 2:13; 11:19; 12:14,24; 16:1; 20:22; 22:15; 26:3,4,14-16,59,67; 27:25-30,39-44; Mr 3:6,21,22; 11:18; 12:13; 14:1,48,65; 15:14,34; 16:17; Lu 4:28,29; 6:11; 7:34; 11:15,53,54; 12:50; 13:31; 19:14,47; 20:20; 22:2-5,52,53,63-65; 23:11,23; Joh 5:16; 7:1,7,19,20,30,32; 8:37,40,48,52,59; 10:20,31,39; 11:57; 14:30; 15:18,20,21,24,25; 18:22,23,29,30; 19:6,15;
- Christ suffered
- Christ voluntarily submitted to
- Christ was patient under
- Saints may expect
בְּלִי (bli) refers to a state of wearing out or destruction, and serves as an adverb of negation meaning 'without' or 'not.' It is derived from the root meaning failure and can indicate absence or lack in various contexts.
בְּלִי subst. wearing out, hence
fig. destruction
defect, failure, hence adv. of negation
base
H1097 בְּלִי subst. wearing out, hence . fig. destruction
. defect, failure, hence adv. of negation
1097 bliy bel-ee'
from 1086; properly, failure, i.e. nothing or destruction;
usually (with preposition) without, not yet, because not, as
long as, etc.:--corruption, ig(norantly), for lack of, where
no...is, so that no, none, not, un(awares), without.
see HEBREW for 01086
בְּלִי (be.li) — without.
subst
1) wearing out
adv of negation
2) without, no, not
Part — Noun common · masculine singular absoluteHNcmsa
חָשַׂךְ (chasak) is a Hebrew verb meaning to withhold or refrain. It encompasses actions like restraining, keeping back, and sparing, with nuances of preserving and holding in check. The word appears in various forms, including Qal and Niphal, indicating both active and passive meanings. There are no significant disagreements among the lexicons regarding its definitions.
חָשַׂךְ vb. withhold, refrain
Qal
withhold, keep back, keep for oneself
keep one from evil, calamity
hold in check
refrain
spare
reserve for
(abs.) restrain, check (pain) i.e. assuage
Niph. at the day of calamity the wicked is spared
base
H2820 חָשַׂךְ withhold, refrain
2820 chasak khaw-sak'
a primitive root; to restrain or (reflex.) refrain; by
implication, to refuse, spare, preserve; also (by interch.
with 2821) to observe:--assuage, X darken, forbear, hinder,
hold back, keep (back), punish, refrain, reserve, spare,
withhold.
see HEBREW for 02821
חָשַׂךְ (cha.sakh) — to withhold.
1) to withhold, restrain, hold back, keep in check, refrain
1a) (Qal)
1a1) to withhold, keep back, keep for oneself, keep from, hold in check, refrain, spare, reserve
1a2) to restrain, check
1b) (Niphal) to assuage, be spared
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms