Isaiah 33:23 — Word Study
WLCנִטְּשׁ֖וּ חֲבָלָ֑יִךְ בַּל־ יְחַזְּק֤וּ כֵן־ תָּרְנָם֙ בַּל־ פָּ֣רְשׂוּ נֵ֔ס אָ֣ז חֻלַּ֤ק עַֽד־ שָׁלָל֙ מַרְבֶּ֔ה פִּסְחִ֖ים בָּ֥זְזוּ בַֽז׃
BSA◂Your ropeschebel [cords, measured areas of land] are slacknâṭash■ [loosed, untied] they cannotbal securechâzaq▸ [strengthen, make strong] the masttôren [pole, flagstaff] or spreadpâras■ [break apart, scatter] the sailnêç [flag, banner] Thenʼâz [at that time, in the past] an abundancemarbeh [greatness, plenty] of spoilsshâlâl [prey, booty] will be dividedchâlaq■ [smoothed, made slippery] ◂[and even] the lamepiççêach [crippled, physically disabled] will carry off plunderbâzaz■ [seize violently, spoils, goods taken by force]
| Greek | English | Parsing |
|---|---|---|
| נִטְּשׁ֖וּ | they are loose | Verb, Niphal, perfect third person common plural |
| חֲבָלָ֑יִךְ | ropes your | Noun common masculine plural construct, suffix |
| בַּל־ | not | Particle |
| יְחַזְּק֤וּ | they make firm | Verb, Piel, imperfect third person masculine plural |
| כֵן־ | [the] base of | Noun common, masculine singular construct |
| תָּרְנָם֙ | mast their | Noun common masculine singular construct, suffix |
| בַּל־ | not | Particle |
| פָּ֣רְשׂוּ | they have spread out | Verb, Qal, perfect third person common plural |
| נֵ֔ס | [the] sail | Noun common, masculine singular absolute |
| אָ֣ז | then | Adverb |
| חֻלַּ֤ק | it will be divided | Verb, Pual, perfect third person masculine singular |
| עַֽד־ | booty of | Noun common, masculine singular construct |
| שָׁלָל֙ | plunder | Noun common, masculine singular absolute |
| מַרְבֶּ֔ה | in abundance | Noun common, masculine singular absolute |
| פִּסְחִ֖ים | lame [people] | Adj |
| בָּ֥זְזוּ | they will take as spoil | Verb, Qal, perfect third person common plural |
| בַֽז׃ | spoil | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your ropes are slack; they cannot secure the mast or spread the sail. Then an abundance of spoils will be divided, and even the lame will carry off plunder. |
| KJV | Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey. |
| ASV | Thy tacklings are loosed; they could not strengthen the foot of their mast, they could not spread the sail: then was the prey of a great spoil divided; the lame took the prey. |
| YLT | Left have been thy ropes, They strengthen not rightly their mast, They have not spread out a sail, Then apportioned hath been a prey of much spoil, The lame have taken spoil. |
| WEB | Your rigging is untied. They couldn’t strengthen the foot of their mast. They couldn’t spread the sail. Then the prey of a great plunder was divided. The lame took the prey. |
| BBE | Your cords have become loose; they were not able to make strong the support of their sails, the sail was not stretched out: then the blind will take much property, the feeble-footed will make division of the goods of war. |
Where they part company is אָ֣ז — see How Translations Differ.
The sentence has a main clause followed by several subordinate clauses that build on the consequences of the situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפִּסֵּחַ
verbנָטַשׁ
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 33:23
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 Consequences of Weaknessgenerated
Isaiah 33:23 illustrates the dire situation of the people, where their inability to secure their resources results in vulnerability. The verse transitions from a description of their slack ropes to a promise of future abundance, emphasizing a shift from weakness to strength. This passage is part of a larger discourse on God's protection and provision, as seen in the preceding verses that highlight His role as Judge and King in Isaiah 33:22.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 33:21 | But there the Majestic One, our LORD, will be for us a place of rivers and wide canals, where no galley with oars will row, and no majestic vessel will pass. |
| 2 | Ezekiel 27:26–34 | Your oarsmen have brought you onto the high seas, but the east wind will shatter you in the heart of the sea. |
| 3 | Acts 27:19–30 | On the third day, they threw the ship’s tackle overboard with their own hands. |
| 4 | Isaiah 33:1–4 | 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. |
| 5 | 2 Chronicles 20:25 | Then Jehoshaphat and his people went to carry off the plunder, and they found on the bodies an abundance of goods and valuables —more than they could carry away. They were gathering the plunder for three days because there was so much. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נִטְּשׁ֖וּ, ni.te.Shugenerated
The word נִטְּשׁ֖וּ (*ni.te.Shu*) is a perfect third person plural verb from the root נָטַשׁ (*natash*), meaning 'to leave' or 'to forsake.' It conveys a sense of looseness or abandonment, indicating that the ropes are not holding firm. This reflects a state of disarray and vulnerability.
In the context of this verse, the slackness of the ropes symbolizes a lack of strength and security. The use of the Niphal form suggests that this state has come upon them, perhaps indicating divine judgment or consequence for their actions.
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 slack for נִטְּשׁ֖וּ, which is consistent with the KJV and ASV that also use slack.
Where others part company with the BSB is over the rendering of אָ֣ז — then (BSB, KJV, ASV) versus at that time (NETB). This shows a slight difference in how the timing is understood.
Sentence Structuregenerated
The main verb נִטְּשׁ֖וּ governs the first part of the verse, indicating the state of the ropes, followed by a series of clauses that describe what cannot be done due to this slackness. The structure emphasizes the cause and effect: because the ropes are slack, the mast cannot be secured.
The second part of the verse shifts to a future promise, with the verb חֻלַּ֤ק indicating that something will be divided, connecting the present weakness to a future hope.
Septuagint Backgroundgenerated
The Septuagint translates נִטְּשׁ֖וּ as ἐρράγησαν, which conveys a sense of being broken or shattered. This choice highlights the severity of the situation, suggesting a more profound loss of strength than simply being slack.
This translation choice indicates a narrowing of the meaning, focusing on the consequences of their weakness rather than just the state of being slack.
In plain words — the whole versegenerated
Isaiah 33:23 describes how the ropes are slack and cannot secure the mast or spread the sail, indicating a state of weakness. However, it also promises that in the future, there will be an abundance of spoils divided, and even the lame will take plunder, showing a shift from vulnerability to victory.
Frequently Asked Questionsgenerated
It indicates a lack of strength and security, suggesting that the people are vulnerable and unable to defend themselves.
It symbolizes hope and restoration, indicating that despite current weakness, there will be a time of plenty and victory.
The lame refer to those who are physically disabled, highlighting that even those who are weak will benefit from the future abundance.
It reflects the larger themes of God's protection and provision, contrasting the current state of weakness with future promises of strength and abundance.
Reflection Questionsgenerated
- In what areas of my life do I feel slack or weak, and how can I seek strength?
- How can I trust in God's promise of abundance even when I feel vulnerable?
- What does this verse teach me about the nature of God's provision?
- How can I support those who are struggling, like the lame mentioned in the verse?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 33:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThy tacklings are loosed,.... Or "are left" (h); forsaken by the mariners, as being of no use and service: they could not well strengthen their mast; with ropes to make it stand upright: they could
Read John Gill on Isaiah 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey. Thy tacklings are loosed.
Read Robert Jamieson on Isaiah 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy tacklings are loosed; he directeth his speech to the Assyrians; and having tacitly designed their army under the notion of a gallant ship, , he here represents their broken and undone condition by the metaphor of a ship tossed in a tempestuous sea, having her cables broken, and all her tacklings loose, and out of order, so as she could have no benefit of her masts and sails; and therefore is quickly broken or swallowed up by the sea. They; the Assyrians, of whom he still speaks, as in the first clause he spake to them. Then is the prey of a great spoil divided; the lame take the prey; they who came to spoil and prey upon my people shall become a prey to them, and shall be forced to flee…
Read Matthew Poole on Isaiah 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 33:23 Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.Ver. 23. Thy tacklings are loosed.] Thy shipping, O Assyrian, is wrecked and dissipated. Ubi per furies tentoria; per vela, vexilla intelliguntur. The prophet elegantly expresseth the matter in seamen’ s terms.
Read John Trapp on Isaiah 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Thy tacklings are loosed . . .—The words have been taken as applicable either to Assyria, as one of the “ships of Tarshish” that had been wrecked, or to Zion, as a vessel that had been driven by the wind and tossed, but had escaped shipwreck. On the whole, the first view seems most in harmony with the context. The terms have been taken by some critics for the cords, poles, and canvas of a tent, but the rendering of the Authorised version seems preferable. The lame take the prey.—The wrecked Assyrian ship is represented as being plundered by those whom it came to plunder. “The lame” were commonly excluded, as incapable of active service, from sharing in the spoils. Here they also were…
Read Charles John Ellicott on Isaiah 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Thy tacklings are loosed] Here the Assyrians are represented under the figure of a ship wrecked by a violent storm; and the people on the beach, young, old, feeble, and diseased, gathering the spoil without any to hinder them. Kimchi, who understands the whole of this chapter of Hezekiah and the king of Assyria, says, "There are others of our rabbins who apply it all to the days of the Messiah." Their mast - "Thy mast"] For תרנם tornam, "their mast," the Syriac reads תרניך torneycha, "thy mast;" the Septuagint and Vulgate, תרנך tornecha, ὁἱστοςσουεκλινεν, "thy mast is fallen aside." - Septuagint. They seem to have read נטה natah or פנה panah, תרנך tornecha, or rather, לא כן lo…
Read AdamClarke on Isaiah 33 →CambridgeThe Cambridge Bible for Schools and Colleges23. The abrupt transition from the glorious future to the present or the past, in the first part of the verse, is somewhat surprising at this point. It is not Assyria but Zion which is compared to an unseaworthy ship, a comparison natural enough in itself, as when we speak of the “ship of state.” Thy tacklings are loosed] Or, thy ropes hung slack. they could not well strengthen, &c.] they could not hold fast the foot of their mast, they did not spread out the sail (or, “the ensign”). The subject here is the ropes; they could not serve the two purposes for which they were intended, supporting the mast and extending the sail. The word rendered well must from its position be a substantive; it…
Read Cambridge on Isaiah 33 →Albert Barnes1798–1870Barnes' Notes on the BibleThy tacklings - This is evidently an address to Sennacherib. The mention of the war-galley and the ship seems to have suggested the application of the figure to the enemies of the Jews, and particularly to Sennacherib.
Read Albert Barnes on Isaiah 33 →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
Your ropes are slack; they cannot secure the mast or spread the sail. Then an abundance of spoils will be divided, and even the lame will carry off plunder.
Your rigging is untied. They couldn’t strengthen the foot of their mast. They couldn’t spread the sail. Then the prey of a great plunder was divided. The lame took the prey.
Your ropes are slack; they cannot secure the mast or spread the sail. Then an abundance of spoils will be divided, and even the lame will carry off plunder.
Though at this time your ropes are slack, the mast is not secured, and the sail is not unfurled, at that time you will divide up a great quantity of loot; even the lame will drag off plunder.
Tyndale line
Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.
Thy tacklings are loosed; they could not strengthen the foot of their mast, they could not spread the sail: then was the prey of a great spoil divided; the lame took the prey.
Thy tacklings are loosed; they could not strengthen the foot of their mast, they could not spread the sail: then was the prey of a great spoil divided; the lame took the prey.
Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.
Thy cordes are loosed: they could not well strengthen their maste, neither coulde they spread the saile: then shall the praye be deuided for a great spoile: yea, the lame shall take away the pray.
Strictly literal
Thy tacklings are loosed; they strengthen not the socket of their mast, they cannot spread the sail: then is the prey of a great spoil divided; the lame take the prey.
Left have been thy ropes, They strengthen not rightly their mast, They have not spread out a sail, Then apportioned hath been a prey of much spoil, The lame have taken spoil.
Your ropes have been left, || They do not correctly strengthen their mast, || They have not spread out a sail, || Then a prey of much spoil has been apportioned, || The lame have taken spoil.
Loose hang thy tacklings; they cannot well uphold strongly their mast, they cannot spread the sail. Then are divided booty and spoil in abundance, [even] the lame take the booty.
Your riggings are slack; they cannot hold the mast in place; they cannot spread the sail; when the great spoil is divided, even the lame will drag off the spoil.
From the Latin
Thy tacklings are loosed, and they shall be of no strength: thy mast shall be in such condition, that thou shalt not be able to spread the flag. Then shall the spoils of much prey be divided: the lame shall take the spoil.
Simplified
The rigging on your ship hangs loose so the mast isn't secure and the sail can't be spread. Then all the looted treasure you're carrying will be divided among the victors —even those who are lame will have their share.
Your cords have become loose; they were not able to make strong the support of their sails, the sail was not stretched out: then the blind will take much property, the feeble-footed will make division of the goods of war.
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 aligns closely with the Dead Sea Scrolls, particularly 1Qisaa, which confirms the wording and structure of the verse. Both texts emphasize the slackness of the ropes and the subsequent promise of abundance, with only minor variations in spelling.
נִטְּשׁ֖וּ חֲבָלָ֑יִךְ בַּל־ יְחַזְּק֤וּ כֵן־ תָּרְנָם֙ בַּל־ פָּ֣רְשׂוּ נֵ֔ס אָ֣ז חֻלַּ֤ק עַֽד־ שָׁלָל֙ מַרְבֶּ֔ה פִּסְחִ֖ים בָּ֥זְזוּ בַֽז׃
12 of the 17 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.
נטשו חבלי׳ך בל יחזקו כי תרנ׳ם בל פרש נס אז חלק עד שלל מרובה פסחים בזזו בז
17 words on the leather.
נטשו חבלי׳ך [בל] [יחזקו] [כן] [תורנ׳ם] [בל] [פרשו] [נס]
9 words of the verse are on this fragment — 1 partly restored, 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 33:23
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.
The Hebrew word נָטַשׁ (*natash*) is built from a primitive root meaning to pound or smite, which implies dispersing or thrusting off. It covers a range of meanings including to leave, forsake, permit, and abandon. The word can also refer to being forsaken or loosened, and is used in contexts such as deserted palaces.
נָטַשׁ vb. leave, forsake, permit
Qal
leave, let alone
usu. forsake, abandon
permit
Niph.
be forsaken
be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
be let go, spread abroad
Pu. palaces are abandoned, deserted
base
H5203 נָטַשׁ leave, forsake, permit .. leave, let alone
. usu. forsake, abandon
. permit
. . be forsaken
. be loosened or loose (prop. be let alone, left to hang down) of ship’s tackle
. be let go, spread abroad
. palaces are abandoned, deserted
5203 natash naw-tash'
a primitive root; properly, to pound, i.e. smite; by
implication (as if beating out, and thus expanding) to
disperse; also, to thrust off, down, out or upon (inclusively,
reject, let alone, permit, remit, etc.):--cast off, drawn, let
fall, forsake, join (battle), leave (off), lie still, loose,
spread (self) abroad, stretch out, suffer.
נָטַשׁ (na.tash) — to leave.
1) to leave, permit, forsake, cast off or away, reject, suffer, join, spread out or abroad, be loosed, cease, abandon, quit, hang loose, cast down, make a raid, lie fallow, let fall, forgo, draw
1a) (Qal)
1a1) to leave, let alone, lie fallow, entrust to
1a2) to forsake, abandon
1a3) to permit
1b) (Niphal)
1b1) to be forsaken
1b2) to be loosened, be loose
1b3) to be let go, spread abroad
1c) (Pual) to be abandoned, be deserted
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
The Hebrew word חֶ֫בֶל (*chevel*) encompasses meanings related to a cord or rope, territory, and pain or pangs. It can refer to a measuring line, a company or band, and even destruction. The entries indicate a range of uses, from physical objects like cords to abstract concepts like sorrow. Notably, it is associated with both physical and emotional contexts.
חֶ֫בֶל n.m. f. cord, territory, band
cord, rope
measuring-cord, line
measured portion, lot, part, region
band, company of prophets
base
חֵ֫בֶל n.m. pain, pang
pains of travail
of other than birth-pangs
base
חֹבְלִים n.[m.]pl. union (lit. binders) name of Zec.’s second symbolic staff
base
חֶ֫בֶל n.m. destruction—Mi 2:10
ref
H2256a חֶ֫בֶל cord, territory, band H2256b חֵ֫בֶל pain, pang H2256c חֹבְלִים union H2256d חֶ֫בֶל destruction
2256 chebel kheh'-bel
or chebel {khay'-bel}; from 2254; a rope (as twisted),
especially a measuring line; by implication, a district or
inheritance (as measured); or a noose (as of cords);
figuratively, a company (as if tied together); also a throe
(especially of parturition); also ruin:--band, coast, company,
cord, country, destruction, line, lot, pain, pang, portion,
region, rope, snare, sorrow, tackling.
see HEBREW for 02254
חֶ֫בֶל (che.vel) — Mahalab.
This name means a cord, territory, region
Another name of ach.lav (אַחְלָב "Ahlab" H0303)
חֵ֫בֶל (che.vel) — pain.
1) pain, sorrow, travail, pang
1a) pains of travail
1b) pains, pangs, sorrows
חֹבְלִים (chov.lim) — union.
union
חֶ֫בֶל (che.vel) — destruction.
destruction
חֶ֫בֶל (che.vel) — cord.
1) a cord, rope, territory, band, company
1a) a rope, cord
1b) a measuring-cord or line
1c) a measured portion, lot, part, region
1d) a band or company
§ destruction
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
כֵּן (ken) refers to a base or pedestal, and can also mean office or place. The word encompasses meanings related to support structures, both physical and metaphorical, such as a stand or station. It is noted in various contexts, including its use as a noun for a base or estate.
כֵּן n.m. base, pedestal, office
base
H3653 כֵּן base, pedestal, office
3653 ken kane
the same as 3651, used as a noun; a stand, i.e. pedestal or
station:--base, estate, foot, office, place, well.
see HEBREW for 03651
כֵּן (ken) — stand.
1) base, stand, pedestal, office, foot, place, estate
1a) base, pedestal
1b) office, place
HNcmsc — 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…
תֹּ֫רֶן (toren) refers to a mast or a solitary standard-pole, such as a flag-staff. The entries highlight its use as a beacon or pole, indicating a singular structure. There is no significant disagreement among lexicons regarding its meaning.
תֹּ֫רֶן n.m. mast, i.e. a (solitary) standard-pole, flag-staff
base
H8650 תֹּ֫רֶן mast, i.e. a (solitary) standard-pole, flag-staff
8650 toren to'-ren
probably for 766; a pole (as a mast or flag-staff):--beacon,
mast.
see HEBREW for 0766
תֹּ֫רֶן (to.ren) — mast.
beacon, mast, flagpole
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
HTn — ParticleHTn
פָּרַשׂ (paras) is a Hebrew verb meaning to spread out or scatter. It encompasses actions like breaking apart, dispersing, and stretching forth. The word appears in various forms, including Qal (to spread), Niphal (to be scattered), and Piel (to scatter). The entries collectively highlight its use in contexts of spreading or scattering, but do not provide specific verse references.
פָּרַשׂ vb. spread out, spread
Qal
spread out
spread
Niph. they shall be scattered
Pi.
spread out
= scatter
base
H6566 פָּרַשׂ spread out, spread
6566 paras paw-ras'
a primitive root; to break apart, disperse, etc.:--break,
chop in pieces, lay open, scatter, spread (abroad, forth,
selves, out), stretch (forth, out).
פָּרַשׂ (pa.ra.s) — to spread.
1) to spread, spread out, stretch, break in pieces
1a) (Qal)
1a1) to spread out, display
1a2) to spread over
1b) (Niphal) to be scattered, be spread out
1c) (Piel)
1c1) to spread out
1c1) to scatter
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
נֵס (nes) refers to a standard, ensign, or signal, often associated with a flag or banner. It can imply a rallying point or a token, and is linked to the concept of something lifted up. The entries collectively emphasize its use as a symbol or signal in various contexts.
נֵס n.[m.] standard, ensign, signal, sign
base
H5251 נֵס standard, ensign, signal, sign
5251 nec nace
from 5264; a flag; also a sail; by implication, a flagstaff;
generally a signal; figuratively, a token:--banner, pole,
sail, (en-)sign, standard.
see HEBREW for 05264
נֵס (nes) — Banner.
This name means a standard, signal, ensign, banner
Another name of ye.ho.vah (יהוה "LORD" H3068G)
נֵס (nes) — ensign.
1) something lifted up, standard, signal, signal pole, ensign, banner, sign, sail
1a) standard (as rallying point), signal
1b) standard (pole)
1c) ensign, signal
N-ms — Noun common · masculine singular absoluteHNcmsa
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
Adv — AdverbHD
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
V-Pual-Perf-3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
עַד (ad) refers to 'booty' or 'prey.' It is noted as a masculine noun and is linked to the aim of an attack, suggesting a focus on what is gained from conflict. The entries consistently emphasize this meaning without significant variation.
עַד n.[m.] booty, prey
base
H5706 עַד booty, prey
5706 `ad ad
the same as 5703 in the sense of the aim of an attack;
booty:--prey.
see HEBREW for 05703
עַד (ad) — prey.
booty, prey
HNcmsc — 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…
שָׁלָל (shalal) refers to prey, spoil, or plunder, often in the context of war. It is derived from the root word שָׁלַל (H7997). The term encompasses various forms of gain, including private plunder and booty. The entries consistently emphasize its association with spoils of war.
שָׁלָל 75 n.m. prey, spoil, plunder, booty
base
H7998 שָׁלָל prey, spoil, plunder, booty
7998 shalal shaw-lawl'
from 7997; booty:--prey, spoil.
see HEBREW for 07997
שָׁלָל (sha.lal) — spoil.
1) prey, plunder, spoil, booty
1a) prey
1b) booty, spoil, plunder (of war)
1c) plunder (private)
1d) gain (meaning uncertain)
N-ms — Noun common · masculine singular absoluteHNcmsa
מַרְבֶה (marbeh) refers to abundance or increase. It is derived from the root word meaning to increase, and can denote greatness or the act of increasing. The entries suggest a focus on the concepts of abundance and increase, but the second gloss in Brown-Driver-Briggs is marked with a question, indicating some uncertainty.
מַרְבֶה n.[m.]
abundance
increase(?)
base
H4766 מַרְבֶה . abundance
. increase(?)
4766 marbeh mar-beh'
from 7235; properly, increasing; as noun, greatness, or
(adverbially) greatly:--great, increase.
see HEBREW for 07235
מַרְבֶה (mar.veh) — abundance.
1) abundance, increase
1a) abundance
1b) increase
N-ms — Noun common · masculine singular absoluteHNcmsa
פִּסֵּחַ (pis-se-ach) means 'lame' in Hebrew. It is derived from the root word פָּסַח (pasach), which relates to limping or being disabled. The entries consistently define it as 'lame' without any significant disagreement among the lexicons.
פִּסֵּחַ adj. lame
base
H6455 פִּסֵּחַ lame
6455 picceach pis-say'-akh
from 6452; lame:--lame.
see HEBREW for 06452
פִּסֵּחַ (pis.se.ach) — lame.
lame
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
בָּזַז (bazaz) is a primitive root meaning to plunder or spoil. It covers actions like robbing, seizing, and being taken as spoil, with forms in Qal (to spoil), Niphal (to be plundered), and Pual (to be taken as spoil). The entries consistently emphasize its focus on acts of taking or seizing by force.
בָּזַז vb. spoil, plunder
Qal spoil
Niph. be spoiled, plundered
Pu. be taken as spoil
base
H962 בָּזַז spoil, plunder
962 bazaz baw-zaz'
a primitive root; to plunder:--catch, gather, (take) for a
prey, rob(-ber), spoil, take (away, spoil), X utterly.
בָּזַז (ba.zaz) — to plunder.
1) to spoil, plunder, prey upon, seize
1a) (Qal) to spoil, plunder, despoil
1b) (Niphal) to be spoiled, plundered
1c) (Pual) to be taken as spoil
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
spoil.
See BOOTY; WAR, 8.
Booty taken in war, in which all the soldiers were permitted by David to share, whether actually engaged in battle or not, 1Sa 30:21-25. A portion of what was thus gained was devoted to the Lord of hosts as early as the time of Abraham, Ge 14:20; and under the Mosaic legislation a definite rule for this purpose was established, Nu 31:26-47 1Ch 26:27.
Christ "spoiled" principalities and powers when by his atoning work he triumphed over Satan and his hosts, and deprived them of their power to injure his people, Col 2:15. Paul warns Christians not to permit human philosophy, tradition, etc., to "spoil" them, that is, to…
בַּז (baz) refers to the concepts of spoiling and robbery, encompassing meanings like spoil, booty, and plunder. It is derived from a root meaning to plunder. The term appears in contexts related to theft and the acquisition of goods through force.
בַּז n.[m.] spoiling, robbery; spoil, booty
spoiling, robbery
spoil, booty, plunder
base
H957 בַּז spoiling, robbery; spoil, booty
957 baz baz
from 962; plunder:--booty, prey, spoil(-ed).
see HEBREW for 0962
בַּז (baz) — plunder.
spoil, booty, robbery, spoiling
Also means: bag (בַּג "spoil" H0897)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
spoil.
See BOOTY; WAR, 8.
Booty taken in war, in which all the soldiers were permitted by David to share, whether actually engaged in battle or not, 1Sa 30:21-25. A portion of what was thus gained was devoted to the Lord of hosts as early as the time of Abraham, Ge 14:20; and under the Mosaic legislation a definite rule for this purpose was established, Nu 31:26-47 1Ch 26:27.
Christ "spoiled" principalities and powers when by his atoning work he triumphed over Satan and his hosts, and deprived them of their power to injure his people, Col 2:15. Paul warns Christians not to permit human philosophy, tradition, etc., to "spoil" them, that is, to…