Isaiah 42:3 — Word Study
WLCקָנֶ֤ה רָצוּץ֙ לֹ֣א יִשְׁבּ֔וֹר וּפִשְׁתָּ֥ה כֵהָ֖ה לֹ֣א יְכַבֶּ֑נָּה לֶאֱמֶ֖ת יוֹצִ֥יא מִשְׁפָּֽט׃
BSAA bruisedrâtsats [crushed, damaged] reedqâneh He will notlôʼ breakshâbar▸ [shatter, destroy] and a smolderingkêheh [dimly burning, faint] wickpishtâh He will notlôʼ extinguishkâbâh▸ [put out, quench] ◂He will faithfullyʼemeth [with truth, in truth] bring forthyâtsâʼ▸ [establish, uphold] justicemishpâṭ [righteous judgment]
| Greek | English | Parsing |
|---|---|---|
| קָנֶ֤ה | a reed | Noun common, masculine singular absolute |
| רָצוּץ֙ | crushed | Verb, Qal, participle (passive) masculine singular |
| לֹ֣א | not | Particle |
| יִשְׁבּ֔וֹר | he will break | Verb, Qal, imperfect third person masculine singular |
| וּפִשְׁתָּ֥ה | and a wick | Conjunction, noun common feminine singular absolute |
| כֵהָ֖ה | dim | Adj |
| לֹ֣א | not | Particle |
| יְכַבֶּ֑נָּה | he will extinguish it | Verb piel imperfect third person masculine singular, suffix |
| לֶאֱמֶ֖ת | to faithfulness | Preposition, noun common feminine singular absolute |
| יוֹצִ֥יא | he will bring forth | Verb, Hiphil, imperfect third person masculine singular |
| מִשְׁפָּֽט׃ | justice | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A bruised reed He will not break and a smoldering wick He will not extinguish; He will faithfully bring forth justice. |
| KJV | A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. |
| ASV | A bruised reed will he not break, and a dimly burning wick will he not quench: he will bring forth justice in truth. |
| YLT | A bruised reed he breaketh not, And dim flax he quencheth not, To truth he bringeth forth judgment. |
| WEB | He won’t break a bruised reed. He won’t quench a dimly burning wick. He will faithfully bring justice. |
| BBE | He will not let a crushed stem be quite broken, and he will not let a feebly burning light be put out: he will go on sending out the true word to the peoples. |
Where they part company is כֵהָ֖ה — see How Translations Differ.
The sentence consists of a main clause followed by two subordinate clauses, emphasizing God's actions towards the weak.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָצַץ
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 42:3
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 Gentle Servant of the LORDgenerated
Isaiah 42:3 describes the character of God's servant, who is gentle and compassionate. This servant will not break a bruised reed or extinguish a smoldering wick, indicating a deep care for the weak and vulnerable. The passage emphasizes God's commitment to justice and righteousness, contrasting with the harshness often found in human judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 35:3–4 | Strengthen the limp hands and steady the feeble knees! |
| 2 | Isaiah 40:11–29 | He tends His flock like a shepherd; He gathers the lambs in His arms and carries them close to His heart. He gently leads the nursing ewes. |
| 3 | Isaiah 50:4–10 | The Lord GOD has given Me the tongue of discipleship, to sustain the weary with a word. He awakens Me morning by morning; He awakens My ear to listen as a disciple. |
| 4 | Isaiah 57:15–18 | For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in a high and holy place, and with the oppressed and humble in spirit, to restore the spirit of the lowly and revive the heart of the contrite. |
| 5 | Isaiah 61:1–3 | The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners, |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — קָנֶה, ka.Nehgenerated
The word קָנֶה (*qaneh*) refers to a reed or stalk, often associated with strength and support. It is used in various contexts, including measurement and as a metaphor for stability. The parsing indicates it is a masculine singular noun, emphasizing its role as a singular object.
In this verse, the reed symbolizes something fragile and easily damaged, representing those who are weak or oppressed. The use of this word highlights God's gentle approach to those who are suffering.
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 bruised for רָצוּץ, which is also reflected in the KJV and ASV, emphasizing the fragility of the reed.
Where they part company is כֵהָ֖ה — see How Translations Differ. The ASV, ILT, ULB, and WEB use dimly burning, while the NETB and YLT opt for dim, showing a slight difference in the interpretation of the wick's state.
Sentence Structuregenerated
The finite verbs יִשְׁבּ֔וֹר and יְכַבֶּ֑נָּה govern the clauses, indicating what God will not do to the reed and wick. The structure emphasizes the negation of destruction and the positive action of bringing forth justice.
The Hebrew word order places the objects of the verbs before the actions, highlighting the focus on the bruised reed and the smoldering wick, which underscores their vulnerability.
Septuagint Backgroundgenerated
The Septuagint translates קָנֶה as κάλαμον, which also means reed. This choice maintains the imagery of fragility and support, consistent with the Hebrew text.
The LXX uses τεθλασμένον for רָצוּץ, which indicates something that has been bent or crushed, aligning with the idea of something that is damaged but not destroyed.
In plain words — the whole versegenerated
Isaiah 42:3 shows that God will not break a bruised reed or extinguish a smoldering wick. This means He cares for those who are weak or struggling. Instead of destroying them, He will uphold justice and righteousness.
Frequently Asked Questionsgenerated
It signifies God's gentleness and care for those who are weak or suffering, showing that He values and protects the vulnerable.
It highlights God's compassion and commitment to justice, contrasting with human tendencies to overlook or harm the weak.
The smoldering wick represents something that is barely alive or struggling, indicating that God does not extinguish hope but nurtures it.
We can strive to be compassionate and gentle towards those who are struggling, reflecting God's care in our actions.
Reflection Questionsgenerated
- In what ways can I show gentleness to those who are struggling around me?
- How does understanding God's character as gentle and just affect my view of justice in society?
- What are some examples of bruised reeds and smoldering wicks in my community that I can support?
- How can I ensure that I am not contributing to the oppression of the vulnerable?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to discuss God's gentle nature and the fulfillment of prophecy in Christ. Quotations from Irenaeus, Eusebius, and Jerome are included.
By such means was the prophet—very indignant, because of the transgression of the people and the slaughter of the prophets—both taught to act in a more gentle manner, and the Lord’s advent was pointed out,Early Church Fathers on Isaiah 42 →
He does not say, “Jacob my son and Israel my beloved,” but simply “Behold my son and my beloved.” Hence, the names of Jacob and Israel are marked with an obelisk in the Septuagint, as if the prophecy were not in the Hebrew.Early Church Fathers on Isaiah 42 →
It appears that Matthew the Evangelist did not by preferring the authority of the old interpretation ignore the truth of the Hebrew text.Early Church Fathers on Isaiah 42 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 42:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA bruised reed shall not break,.... The tenderness of Christ to weak and ignorant persons is here and in the next clause expressed; by whom young converts or weak believers seem to be designed; who
Read John Gill on Isaiah 42 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. A bruised reed shall he not break.
Read Robert Jamieson on Isaiah 42 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA bruised reed shall he not break; he will not break it to pieces, but rather will strengthen and bind it up. It is a common figure, whereby more is understood than was expressed, and one contrary is left to be gathered from another, of which many instances have been given in former texts. The sense is plainly this, Christ will not deal roughly and rigorously with those that come to him, but he will use all gentleness and kindness to them, passing by their greatest sins, bearing with their present infirmities, cherishing and encouraging the smallest beginnings of grace, comforting and healing wounded consciences, and the like. The smoking flax shall he not quench; the same thing is repeated…
Read Matthew Poole on Isaiah 42 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 42:3 A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.Ver. 3. A bruised reed shall he not break,] i.e., A contrite heart, in whom there shall appear to be anything of Christ, though never so little: that are faithful in weakness, though but weak in faith, as he was who cried out, Lord, I believe, help mine unbelief; and another, Invoco te fide quamvis languida, fide tamen. See on Matthew 12:20. He shall bring forth judgment unto truth.] Unto victory, saith the evangelist, after the Septuagint. Truth will prevail, sincerity proceed to perfection. "The righteous also shall hold on his way: and he that hath clean hands…
Read John Trapp on Isaiah 42 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) A bruised reed shall he not break . . .—Physical, moral, spiritual weakness are all brought under the same similitude. In another context the image has met us in Isaiah 36:6. The simple negative “he shall not break” implies, as in the rhetoric of all times, the opposite extreme, the tender care that props and supports. The humanity of the servant of the Lord was to embody what had been already predicated of the Divine will (Psalms 51:17). The dimly burning flax, the wick of a lamp nearly out, He will foster and cherish and feed the spiritual life, all but extinguished, with oil till it burns brightly again. In Matthew 25:1-13 we have to deal with lamps that are going out, and these not…
Read Charles John Ellicott on Isaiah 42 →CambridgeThe Cambridge Bible for Schools and Colleges3. His gentleness towards the downtrodden expiring good in men. the smoking flax] R.V. marg. the dimly burning wick. The metaphor (like the preceding) involves a litotes: the meaning is that instead of crushing the expiring elements of goodness he will strengthen and purify them. It is an interesting question whether these rudiments of religion are conceived as existing in the heathen world or in the breasts of individual Israelites. The former view is no doubt that to which the national interpretation of the Servant most readily accommodates itself, and is also most in keeping with the scope of the passage as a whole. But in later sections a mission in and to Israel is undoubtedly assigned…
Read Cambridge on Isaiah 42 →Albert Barnes1798–1870Barnes' Notes on the BibleA bruised reed - The word ‘reed’ means the cane or calamus which grows up in marshy or wet places (Isaiah 36:6; see the note at Isaiah 43:24).
Read Albert Barnes on Isaiah 42 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. A bruised reed — In Isaiah 36:6, Egypt, impaired by Sargon of Assyria, was called a “broken reed.” Figuratively, the bruised and oppressed in Israel are compassionated by Messiah.
Read Daniel Denison Whedon on Isaiah 42 →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
A bruised reed He will not break and a smoldering wick He will not extinguish; He will faithfully bring forth justice.
He won’t break a bruised reed. He won’t quench a dimly burning wick. He will faithfully bring justice.
A bruised reed He will not break and a smoldering wick He will not extinguish; He will faithfully bring forth justice.
A crushed reed he will not break, a dim wick he will not extinguish; he will faithfully make just decrees.
Tyndale line
A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.
A bruised reed will he not break, and a dimly burning wick will he not quench: he will bring forth justice in truth.
A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment in truth.
A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment to truth.
A bruised reede shall hee not breake, and the smoking flaxe shall he not quench: he shall bring foorth iudgement in trueth.
Strictly literal
A bruised reed shall he not break, and smoking flax shall he not quench: he shall bring forth judgment according to truth.
A bruised reed he breaketh not, And dim flax he quencheth not, To truth he bringeth forth judgment.
A bruised reed He does not break, || And faded flax He does not quench, || He brings forth judgment to truth.
A cracked reed will he not break, and a dimly burning wick will he not quench: unto truth shall he bring forth justice.
A crushed reed he will not break, and a dimly burning wick he will not quench: he will faithfully execute justice.
From the Latin
The bruised reed he shall not break, and smoking flax he shall not quench: he shall bring forth judgment unto truth.
Simplified
He won't break a damaged reed; he won't snuff out a smoldering wick. He will faithfully make sure everyone is treated fairly.
He will not let a crushed stem be quite broken, and he will not let a feebly burning light be put out: he will go on sending out the true word to the peoples.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text (MT) of Isaiah 42:3 reads: "A bruised reed He will not break and a smoldering wick He will not extinguish; He will faithfully bring forth justice." The Septuagint (LXX) agrees with the MT in meaning, as all 11 words match in a word-by-word correspondence, although the order may differ due to the nature of Greek syntax. The Dead Sea Scrolls (1Qisaa) also align closely with the MT, preserving the same wording and meaning. However, the 4Q56 scroll contains only partial text with several words restored by an editor, indicating some textual variation but ultimately supporting the same themes found in the MT and 1Qisaa. Overall, these ancient witnesses demonstrate a strong consistency in the text of Isaiah 42:3.
קָנֶ֤ה רָצוּץ֙ לֹ֣א יִשְׁבּ֔וֹר וּפִשְׁתָּ֥ה כֵהָ֖ה לֹ֣א יְכַבֶּ֑נָּה לֶאֱמֶ֖ת יוֹצִ֥יא מִשְׁפָּֽט׃
11 of the 11 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.
קנה רצוץ לוא ישבור ופשתה כהה לוא יכבה לאמת יוציא משפט
11 words on the leather.
קנה רצוץ [לא] [ישבור] [ופשתה] [כהה] [לא] [יכב׳נה] [לאמת] [יוציא] משפט
1 word on the leather — 2 partly restored, 8 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 42:3
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 קָנֶה (*qaneh*) refers to a stalk or reed, often associated with plants like calamus. It has various derived meanings, including measuring-rod and unit of measure (6 cubits), as well as applications in scales and lampstands. The word is built from a root that implies an erect structure, covering a range of uses from botanical to functional.
קָנֶה 62 n.m. stalk, reed
stalk of grain
water-plant, reed
calamus, aromatic reed
derived meanings:
measuring-rod
unit of measure, reed (of 6 cubits)
beam of scales, for scales themselves
shaft of lamp-stand
branches thereof
shoulder-joint
base
H7070 קָנֶה stalk, reed . stalk of grain
. water-plant, reed
. calamus, aromatic reed
. derived meanings: . measuring-rod
. unit of measure, reed (of 6 cubits)
. beam of scales, for scales themselves
. shaft of lamp-stand
. branches thereof
. shoulder-joint
7070 qaneh kaw-neh'
from 7069; a reed (as erect); by resemblance a rod
(especially for measuring), shaft, tube, stem, the radius (of
the arm), beam (of a steelyard):--balance, bone, branch,
calamus, cane, reed, X spearman, stalk.
see HEBREW for 07069
קָנֶה (qa.neh) — branch.
: branch
1) reed, stalk, bone, balances
1a) stalk
1b) water-plant, reed
1c) calamus (aromatic reed)
1d) derived meanings
1d1) measuring-rod
1d2) reed (as unit of measure-6 cubits)
1d3) beam (of scales-for scales themselves)
1d4) shaft (of lampstand)
1d5) branches (of lampstand)
1d6) shoulder-joint
קָנֶה (qa.neh) — branch: stem.
: stem/reed
1) reed, stalk, bone, balances
1a) stalk
1b) water-plant, reed
1c) calamus (aromatic reed)
1d) derived meanings
1d1) measuring-rod
1d2) reed (as unit of measure-6 cubits)
1d3) beam (of scales-for scales themselves)
1d4) shaft (of lampstand)
1d5) branches (of lampstand)
1d6) shoulder-joint
קָנֶה (qa.neh) — branch: measuring rod.
: measuring_rod
1) reed, stalk, bone, balances
1a) stalk
1b) water-plant, reed
1c) calamus (aromatic reed)
1d) derived meanings
1d1) measuring-rod
1d2) reed (as unit of measure-6 cubits)
N-ms — Noun common · masculine singular absoluteHNcmsa
Reed
(1.) “Paper reeds” (Isa. 19:7; R.V., “reeds”). Heb. ‘aroth, properly green herbage growing in marshy places.
(2.) Heb. kaneh (1 Kings 14:15; Job 40:21; Isa. 19:6), whence the Gr. kanna, a “cane,” a generic name for a reed of any kind.
The reed of Egypt and Palestine is the Arundo donax, which grows to the height of 12 feet, its stalk jointed like the bamboo, “with a magnificent panicle of blossom at the top, and so slender and yielding that it will lie perfectly flat under a gust of wind, and immediately resume its upright position.” It is used to illustrate weakness (2 Kings 18:21;
Under this name may be noticed the following Hebrew words: Agmon occurs in (Job 40:12,16; Isaiah 9:14) (Authorized Version "rush"). There can be no doubt that it denotes some aquatic reed-like plant, probably the Phragmitis communis , which, if it does not occur in Palestine and Egypt, is represented by a very closely-allied species, viz., the Arundo isiaca of Delisle. The drooping panicle of this plant will answer well to the "bowing down the head" of which Isaiah speaks. (Isaiah 58:5) Gnome , translated "rush" and "bulrush" by the Authorized Version, without doubt denotes the celebrated paper-reed of the ancients, Papyrus antiquorum , which formerly was common in some parts of Egypt. The papyrus reed is not now found in Egypt; it grows however, in Syria. Dr. Hooker saw it on the banks of Lake Tiberias, a few miles north of the…
Sometimes a stalk or rod of any plant, as of the hyssop, Mt 27:48 Joh 19:29.
Usually, however, the word reed denotes a reed or cane growing in marshy grounds, Job 40:21 Isa 19:6; slender and fragile, and hence taken as an emblem of weakness, 1Ki 18:21 Isa 36:6 Eze 29:6; and of instability, Mt 11:7. "A bruised reed," Isa 42:3 Mt 12:20, is an emblem of a…
רָצַץ (ratsats) means to crush, with various nuances including breaking, bruising, and oppressing. It can describe both literal and figurative actions, such as being crushed or oppressing others. The verb appears in multiple forms, indicating different aspects of crushing or being crushed, including reciprocal actions.
[רָצַץ] vb. crush
Qal crush
Niph. be crushed, broken
Pi. crush in pieces
Pō‛ēl acc. pers.
Hiph. she crushed his skull
Hithpō‛. recipr., the children crushed (thrust, struck) one another within her.
base
H7533 רָצַץ crush
7533 ratsats raw-tsats'
a primitive root; to crack in pieces, literally or
figuratively:--break, bruise, crush, discourage, oppress,
struggle together.
רָצַץ (ra.tsats) — to crush.
1) to crush, oppress
1a) (Qal)
1a1) to crush, get crushed, be crushed
1a2) to crush, oppress (fig)
1a3) crushed (participle passive)
1b) (Niphal) to be crushed, be broken
1c) (Piel)
1c1) to crush in pieces
1c2) to grievously oppress (fig)
1d) (Poel) to oppress (fig)
1e) (Hiphil) to crush
1f) (Hithpoel) to crush each other
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
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
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
brak: shabhar = "break" (down, off, in pieces, up), "destroy," "quench" (Isa 14:25; Jer 19:10,11; Eze 4:16; Am 1:5); paraq = "to break off" or "craunch"; figuratively "to deliver" (Ge 27:40 the King James Version); `araph = "to break the neck," hence, "to destroy" (Ex 13:13); harac = "to break through" (Ex 19:21,24); parats = "to break" (forth, away), occurs in Ex 19:22,24; 1Sa 25:10; "breaking faith,"…
פִּשְׁתָּה (pishtah) refers to flax, a plant used for making linen, and also denotes a wick, likely due to its fibrous nature. The word is feminine and is derived from a related term. The entries consistently highlight its dual meaning related to both the plant and its use in lamps.
פִּשְׁתָּה n.f. flax
growing
= wick
base
H6594 פִּשְׁתָּה flax . growing
. = wick
6594 pishtah pish-taw'
feminine of 6593; flax; by implication, a wick:--flax, tow.
see HEBREW for 06593
פִּשְׁתָּה (pish.tah) — flax.
1) flax
1a) flax (of the plant)
1b) as wick for lamp
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
כֵּהֶה (keheh) is an adjective meaning dim, dull, or faint. It conveys a sense of obscurity or lack of brightness, and can describe colors or light as being darkish or wax dim. The entries consistently emphasize its feeble or colorless quality.
[כֵּהֶה] adj. dim, dull, faint
base
H3544 כֵּהֶה dim, dull, faint
3544 keheh kay-heh'
from 3543; feeble, obscure:--somewhat dark, darkish, wax dim,
heaviness, smoking.
see HEBREW for 03543
כֵּהֶה (ke.heh) — faint.
dim, dull, colourless, be dark, faint
Adj — AdjHAafsa
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
כָּבָה (kabah) is a Hebrew verb meaning to quench or extinguish, particularly in reference to fire or light. It has a range of uses, including both the action of putting out a flame and the state of being extinguished. The entries highlight its forms in different stems, such as Qal and Piel, which indicate the verb's active and causative aspects.
[כָּבָה] vb. be quenched, extinguished, go out, of fire or lamp
Qal be quenched, extinguished
Pi. quench, extinguish
base
H3518 כָּבָה be quenched, extinguished, go out, of fire or lamp .be quenched, extinguished
. quench, extinguish
3518 kabah kaw-baw'
a primitive root; to expire or (causatively) to extinguish
(fire, light, anger):--go (put) out, quench.
כָּבָה (ka.vah) — to quench.
1) to quench, put out, be put out, be quenched, be extinguished
1a) (Qal) to be quenched, be extinguished
1b) (Piel) to quench, extinguish
V-Piel-Imperf-3ms | Suff — Verb piel imperfect third person masculine singular · suffixHVpi3ms/Sp3fs
אֱמֶת (emeth) encompasses concepts of firmness, faithfulness, and truth. It signifies reliability and stability, often in the context of ethical or religious knowledge. The word can also function as an adverb meaning 'in truth' or 'truly.' There is a consistent emphasis on its meanings related to certainty and trustworthiness across the entries.
אֱמֶת n.f. firmness, faithfulness
reliability, sureness
stability, continuance
faithfulness, reliableness
truth
adv. in truth, truly
base
H571 אֱמֶת firmness, faithfulness . reliability, sureness
. stability, continuance
. faithfulness, reliableness
. truth
. adv. in truth, truly
571 'emeth eh'-meth
contracted from 539; stability; (figuratively) certainty,
truth, trustworthiness:--assured(-ly), establishment,
faithful, right, sure, true (-ly, -th), verity.
see HEBREW for 0539
אֱמֶת (e.met) — truth: faithful.
: faithful
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: true.
: true
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: certain.
: certain/fixed
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
An infinite attribute of Jehovah; adapted to make perfect both the confidence of those who believe his word and rely on his promises, and the despair of those who doubt his word and defy his threatenings, De 28:26 Nu 23:19 Ps 89:33-34 Heb 10:23.
→ EXHORTATION TO Ps 12:1; 31:23; Pr 20:6; 28:20; Mt 10:22; 24:45-47; 25:14-23; Lu 12:42-44; 16:10-12; 19:12-27; 1Co 4:2; Re 2:10
See OBEDIENCE, EXHORTATION TO
See PERSEVERANCE
See MINISTERS, FAITHFUL
See REPROOF, FAITHFULNESS IN
→ INSTANCES OF
Abraham Ga 3:9
Moses Heb 3:5
David 2Sa 22:22-25
Elijah 1Ki 19:10,14
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-ms — Noun common · masculine singular absoluteHNcmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;