Isaiah 53:6 — Word Study
WLCכֻּלָּ֙נוּ֙ כַּצֹּ֣אן תָּעִ֔ינוּ אִ֥ישׁ לְדַרְכּ֖וֹ פָּנִ֑ינוּ וַֽיהוָה֙ הִפְגִּ֣יעַ בּ֔וֹ אֵ֖ת עֲוֹ֥ן כֻּלָּֽנוּ׃
BSAWe allkôl [as a flock] like sheeptsôʼn have gone astraytâʻâh■ [to go astray, wander] ◂each oneʼîysh [man, individual] has turnedpânâh■ [to face, direct] to his own wayderek [path, journey] ◂and the LORDYᵉhôvâh [Yehovah, God] has laidpâgaʻ■ [to fall on, meet] upon Himʼêth the iniquityʻâvôn [moral evil, sin] of us allkôl [everything, everyone]
| Greek | English | Parsing |
|---|---|---|
| כֻּלָּ֙נוּ֙ | all of us | Noun common masculine singular construct, suffix |
| כַּצֹּ֣אן | like sheep | Preposition, noun common both singular absolute |
| תָּעִ֔ינוּ | we have gone astray | Verb, Qal, perfect first person common plural |
| אִ֥ישׁ | each | Noun common, masculine singular absolute |
| לְדַרְכּ֖וֹ | to own way his | Preposition, noun common both singular construct, suffix |
| פָּנִ֑ינוּ | we have turned | Verb, Qal, perfect first person common plural |
| וַֽיהוָה֙ | and Yahweh | Conjunction, noun proper |
| הִפְגִּ֣יעַ | he has caused to touch | Verb, Hiphil, perfect third person masculine singular |
| בּ֔וֹ | him | Preposition, suffix |
| אֵ֖ת | the object marker | Particle |
| עֲוֹ֥ן | [the] iniquity of | Noun common, masculine singular construct |
| כֻּלָּֽנוּ׃ | all of us | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all. |
| KJV | All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. |
| ASV | All we like sheep have gone astray; we have turned every one to his own way; and Jehovah hath laid on him the iniquity of us all. |
| YLT | All of us like sheep have wandered, Each to his own way we have turned, And Jehovah hath caused to meet on him, The punishment of us all. |
| WEB | All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all. |
| BBE | We all went wandering like sheep; going every one of us after his desire; and the Lord put on him the punishment of us all. |
The translations agree on the meaning of כֹּל — see How Translations Differ.
The main clause presents the action of the LORD, while the preceding clauses set the context of human straying.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbתָּעָה
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 53:6
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 Suffering Servantgenerated
Isaiah 53:6 reflects on the collective straying of humanity, likening us to sheep who have wandered from the right path. Each individual has turned towards their own desires, and in this context, the LORD takes upon Himself the moral failings of all people. This theme of substitutionary atonement is crucial in understanding the role of the servant in the broader narrative of redemption found in Isaiah 53.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:176 | I have strayed like a lost sheep; seek Your servant, for I have not forgotten Your commandments. |
| 2 | Matthew 18:12–14 | What do you think? If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the hills and go out to search for the one that is lost? |
| 3 | Luke 15:3–7 | Then Jesus told them this parable: |
| 4 | Romans 3:10–19 | As it is written: “There is no one righteous, not even one. |
| 5 | 1 Peter 2:25 | For “you were like sheep going astray,” but now you have returned to the Shepherd and Overseer of your souls. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — כֹּל, ku.La.nugenerated
The word כֹּל (kol) means 'all' or 'everything' and encompasses the totality of people or situations. It is often used to indicate inclusivity, referring to every individual within a group, as seen in this verse where it emphasizes that every person has gone astray.
This term appears frequently throughout the Hebrew Bible, underscoring its significance in expressing totality, whether in creation or in the moral state of humanity. The parsing as a noun with a construct form indicates its relationship to the suffix, which personalizes the term to 'all of us.'
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of כֹּל, rendering it as 'all of us' in the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main finite verb is הִפְגִּ֣יעַ, he has caused to touch, which governs the sentence. The structure includes several phrases: a subject phrase identifying the LORD, a participial phrase describing the actions of the people, and additional phrases that detail the moral implications of their actions.
The word order emphasizes the actions of the people first, highlighting their waywardness before presenting the divine response.
Septuagint Backgroundgenerated
The Septuagint uses πάντες for כֹּל, which translates to 'all' and carries a similar meaning. This choice maintains the inclusivity of the original Hebrew while adapting it to a Greek-speaking audience.
The LXX also uses παρέδωκεν for the verb 'laid upon,' suggesting a transfer of burden, which aligns with the concept of atonement present in the Hebrew text.
In plain words — the whole versegenerated
Isaiah 53:6 tells us that we have all strayed like sheep, each turning to our own ways. The LORD has taken upon Himself the iniquities of everyone, showing the depth of our need for redemption.
Frequently Asked Questionsgenerated
It indicates that humanity has deviated from the right path, both morally and spiritually, leading to a separation from God.
This signifies that the suffering servant bears the consequences of our sins, taking on the punishment that we deserve.
Sheep are often seen as vulnerable and prone to wandering, symbolizing humanity's tendency to stray without guidance.
It emphasizes individual responsibility in turning away from God, highlighting the personal nature of sin.
Reflection Questionsgenerated
- In what ways have I strayed from the right path in my own life?
- How can I recognize and turn back from my own ways to follow God's guidance?
- What does it mean for me that the LORD has laid upon Him the iniquity of us all?
- How can I share the message of redemption found in this verse with others?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the burden of sin and the role of the servant in redemption, as seen in their writings.
Isaiah says [about Christ], “The Lord has laid on him the iniquity of us all,” that is, to correct our iniquities and set them right.Early Church Fathers on Isaiah 53 →
He bore the sum of human evils and every form of transgression, as well as their recompense and punishment. And as if he were our debtor, the only-begotten Word of God, coming into the world alongside us,Early Church Fathers on Isaiah 53 →
The offenses of all were not equal, and there was not only one way of being impious; for the idols of the Egyptians and those of the Phoenicians were not the same, those of the Greeks were different,Early Church Fathers on Isaiah 53 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 53:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll we like sheep have gone astray,.... Here the prophet represents all the elect of God, whether Jews or Gentiles; whom he compares to "sheep", not for their good qualities, but for their
Read John Gill on Isaiah 53 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. The extent of our malady, and our urgent need of cure, are next set forth.
Read Robert Jamieson on Isaiah 53 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll we, all mankind, the Jews no less than the Gentiles, like sheep, which are simple and foolish creatures, and exceeding apt to straggle and lose themselves, have gone astray from God, and from the way of his precepts, in which he put our first parents, and in which he commanded us to walk. To his own way; in general, to the way and course of sin, which may well be called a man’ s own way, as sins are called men’ s own lusts, , and elsewhere, because sin is natural to us, inherent in us, born with us, and very dear to us; and in particular, to those several paths of divers lusts which several men choose and follow, according to their differing opinions, inclinations, occasions, and…
Read Matthew Poole on Isaiah 53 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 53:6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.Ver. 6. All we, like sheep, have gone astray.] Gone of our own accords, as "longing to wander"; to wander as sheep, lost sheep, than the which no creature is more apt to stray, and less able to return. "The ox knoweth his owner, and the ass his master’ s crib. "The very swine accustomed to the trough, if he go abroad, yet at night will find the way home again. Not so the silly sheep. "Lo, ye were all as sheep going astray," saith Peter, "but are now returned unto the Shepherd and Bishop of your souls." We have turned every one to his own way.] Quo…
Read John Trapp on Isaiah 53 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) All we like sheep have gone astray . . .—The confession of repentant Israel (Psalms 119:176), of repentant humanity (1 Peter 2:25), was also the thought present to the mind of the Servant, as in Matthew 9:36; John 10:11. Hath laid on him.—Better, as in the margin, hath made to light on him. The words express the fact, but do not explain the mystery, of the substitutive satisfaction. The two sides of that mystery are stated in the form of a seeming paradox. God does not punish the righteous with the wicked (Genesis 18:25). He accepts the suffering of the righteous for the wicked (Mark 10:45).
Read Charles John Ellicott on Isaiah 53 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. The iniquity of us all.] For עון avon, "iniquity," the ancient interpreters read עונות avonoth, "iniquities," plural; and so the Vulgate in MS. Blanchini. And the Lord hath הפגיע בו hiphgia bo, caused to meet in him the iniquities of us all. He was the subject on which all the rays collected on the focal point fell. These fiery rays, which should have fallen on all mankind, diverged from Divine justice to the east, west, north, and south, were deflected from them, and converged in him. So the Lord hath caused to meet in him the punishment due to the iniquities of ALL.
Read AdamClarke on Isaiah 53 →CambridgeThe Cambridge Bible for Schools and Colleges6. Looking back on their former irreligious condition the people see that their rejection of the Servant was the natural outcome of the heedless and inconsiderate selfishness in which they were living. For the figure of the strayed sheep, cf. Psalms 119:176; Matthew 9:36; Matthew 10:6; Luke 15:4. For have gone … have turned, read had gone … had turned. every one to his own way] selfishly following his individual impulses and interests; cf. Isaiah 56:11. hath laid on him the iniquity] made to light on him the guilt.
Read Cambridge on Isaiah 53 →Albert Barnes1798–1870Barnes' Notes on the BibleAll we, like sheep, have gone astray - This is the penitent confession of those for whom he suffered.
Read Albert Barnes on Isaiah 53 →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
We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all.
All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all.
We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all.
All of us had wandered off like sheep; each of us had strayed off on his own path, but the Lord caused the sin of all of us to attack him.
Tyndale line
All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
All we like sheep have gone astray; we have turned every one to his own way; and Jehovah hath laid on him the iniquity of us all.
All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
All we like sheepe haue gone astraye: wee haue turned euery one to his owne way, and the Lord hath layed vpon him the iniquitie of vs all.
Strictly literal
All we like sheep have gone astray, we have turned every one to his own way; and Jehovah hath laid upon him the iniquity of us all.
All of us like sheep have wandered, Each to his own way we have turned, And Jehovah hath caused to meet on him, The punishment of us all.
All of us, like sheep, have wandered, || Man has turned to his own way, || And YHWH has laid on Him the punishment of us all.
We all like sheep went astray; every one to his own way did we turn; and the Lord let befall him the guilt of us all.
We all like sheep have gone astray; we have each turned to his own way, and Yahweh has placed on him the iniquity of us all.
From the Latin
All we like sheep have gone astray, every one hath turned aside into his own way: and the Lord hath laid on him the iniquity of us all.
Simplified
All of us have wandered off, just like sheep. Each of us has gone our own way, and the Lord allowed all our guilt to fall on him.
We all went wandering like sheep; going every one of us after his desire; and the Lord put on him the punishment of us all.
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 Septuagint, with 10 of the 12 words matched. The Dead Sea Scrolls also support the Masoretic reading, with some variations in the restoration of certain words, but the core message remains consistent across the witnesses.
כֻּלָּ֙נוּ֙ כַּצֹּ֣אן תָּעִ֔ינוּ אִ֥ישׁ לְדַרְכּ֖וֹ פָּנִ֑ינוּ וַֽיהוָה֙ הִפְגִּ֣יעַ בּ֔וֹ אֵ֖ת עֲוֹ֥ן כֻּלָּֽנוּ׃
10 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.
כול׳נו כצואן תעינו איש לדרכ׳ו פנינו ויהוה הפגיע ב׳ו את עוון כול׳נו
12 words on the leather.
כל׳נו [כצאן] תעינו איש לדרכ׳ו פנינו ויהוה הפגיע ב׳ו את עון [כל׳נו]
10 words on the leather — 2 supplied entire by an editor.
[כל׳נו] [כצאן] [תעינו] [איש] [לדרכ׳ו] [פנינו] [ויהוה] הפגיע [ב׳ו] [את] [עון] [כל׳נו]
nothing on the leather here — 1 partly restored, 11 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 53:6
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
shep:
1. Names:
The usual Hebrew word is tso'n, which is often translated "flock," e.g. "Abel .... brought of the firstlings of his flock" (Ge 4:4); "butter of the herd, and milk of the flock" (De 32:14). The King James Version and the English Revised Version have "milk of sheep." Compare Arabic da'n. The Greek word is probaton. For other names, see notes under CATTLE; EWE; LAMB; RAM.
2. Zoology:
The origin of domestic sheep is unknown. There are 11 wild species, the majority of which are found in Asia, and it is conceivable that they may have spread from the highlands of Central Asia to the other portions of their habitat. In North America is found the "bighorn," which is very closely related to a Kamschatkan species. One species, the urial or sha, is found in India. The Barbary…
Sheep
Are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God’s care over his people (Ps. 23:1, 2; 74:1; 77:20; Isa. 40:11; 53:6; John 10:1-5, 7-16).
“The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs.…
Sheep were an important part of the possessions of the ancient Hebrews and of eastern nations generally. The first mention of sheep occurs in (Genesis 4:2) They were used in the sacrificial offering,as, both the adult animal, (Exodus 20:24) and the lamb. See (Exodus 29:28; Leviticus 9:3; 12:6) Sheep and lambs formed an important article of food. (1 Samuel 25:18) The wool was used as clothing. (Leviticus 13:47) "Rams skins dyed red" were used as a covering for the tabernacle. (Exodus 25:5) Sheep and lambs were…
Of the Syrian sheep, according to Dr. Russell, there are two varieties; the one called Bedaween sheep, which differ in no respect from the larger kinds of sheep among us, except that their tails are somewhat longer and thicker; the others are those often mentioned by travellers on account of their extraordinary tails; and this species is by far the most numerous. The tail of one of these animals is very broad and large, terminating in a small appendage that turns back upon it. It is of a substance between fat and marrow, and is not eaten separately, but mixed with the lean meat in many of their dishes, and also often used instead of butter. A common sheep of this sort, without the head, feet, skin, and entrails, weighs from sixty to eighty pounds, of which the tail itself is usually ten or fifteen pounds, and when the animal is fattened, twice or thrice that weight, and very…
תָּעָה (ta`ah) is a Hebrew verb that means to wander or go astray, both physically and ethically. It can refer to being led astray, as in a moral sense, or to the effects of intoxication. The word has various forms, including Qal (to err), Niphal (to be made to wander), and Hiphil (to cause to wander).
תָּעָה vb. err
Qal
physically wander about
of intoxication
ethically
Niph.
be made to wander about, as a drunkard
ethically: be led astray
Hiph.
physically cause to wander about
of intoxication
mentally and morally, cause to err, mislead
base
H8582 תָּעָה err .. physically wander about
. of intoxication
. ethically
. . be made to wander about, as a drunkard
. ethically: be led astray
. . physically cause to wander about
. of intoxication
. mentally and morally, cause to err, mislead
8582 ta`ah taw-aw'
a primitive root; to vacillate, i.e. reel or stray (literally
or figuratively); also causative of both:--(cause to) go
astray, deceive, dissemble, (cause to, make to) err, pant,
seduce, (make to) stagger, (cause to) wander, be out of the
way.
תָּעָה (ta.ah) — to go astray.
1) to err, wander, go astray, stagger
1a) (Qal) to err
1a1) to wander about (physically)
1a2) of intoxication
1a3) of sin (ethically)
1a4) wandering (of the mind)
1b) (Niphal)
1b1) to be made to wander about, be made to stagger (drunkard)
1b2) to be led astray (ethically)
1c) (Hiphil) to cause to wander
1c1) to cause to wander about (physically)
1c2) to cause to wander (of intoxication)
1c3) to cause to err, mislead (mentally and morally)
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
a-stra' (ta`ah, "to wander," "to err"; planaomai, "to go astray," each carrying the idea of being lost): With one exception (Ex 23:4 "his ass going astray") used metaphorically of moral wandering, going astray in paths of error and sin, like "sheep going astray" (1Pe 2:25 the King James Version; Isa 53:6; Ps 119:176).
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3ms
פָּנָה (panah) is a Hebrew verb meaning to turn, with various implications such as turning toward, away, or doing something. It can refer to both physical and figurative actions, like looking or regarding something. The entries indicate it can also mean to decline or approach, and it has different forms, including Qal, Piel, and Hiphil, each with specific nuances.
פָּנָה 135 vb. turn
Qal 117
turn toward
turn from
turn and do a thing
turn, decline
turn toward, approach
turn and look, look
of inanimate things, face
esp. fig. look at, regard
look for = expect
fig. look at = consider
Hiph.
turn
make a turn, shew (signs of) turning
Hoph. be ye turned back!
base
H6437 פָּנָה turn .. . turn toward
. turn from
. turn and do a thing
. turn, decline
. turn toward, approach
. . turn and look, look
. of inanimate things, face
. esp. fig. look at, regard
. look for = expect
. fig. look at = consider
. . turn
. make a turn, shew (signs of) turning
. be ye turned back!
6437 panah paw-naw'
a primitive root; to turn; by implication, to face, i.e.
appear, look, etc.:--appear, at (even-)tide, behold, cast
out, come on, X corner, dawning, empty, go away, lie, look,
mark, pass away, prepare, regard, (have) respect (to),
(re-)turn (aside, away, back, face, self), X right (early).
פָּנָה (pa.nah) — to turn.
1) to turn
1a) (Qal)
1a1) to turn toward or from or away
1a2) to turn and do
1a3) to turn, decline (of day)
1a4) to turn toward, approach (of evening)
1a5) to turn and look, look, look back or at or after or for
1b) (Piel) to turn away, put out of the way, make clear, clear away
1c) (Hiphil)
1c1) to turn
1c2) to make a turn, show signs of turning, turn back
1d) (Hophal) to be turned back
פָּנָה (pa.nah) — Corner (Gate).
This name means corner, to turn, to turn back
Another spelling of pin.nah (פִּנָּה "Corner( Gate)" H6438)
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Conj | N-proper — Conjunction · noun properHC/Npt
פָּגַע (paga`) is a Hebrew verb meaning to meet or encounter, which can occur in various contexts such as kindness, hostility, or requests. It is built from a primitive root and includes nuances like making intercession or striking a boundary. The word appears in different forms, including Qal and Hiphil, indicating both simple and causative actions.
פָּגַע vb. meet, encounter, reach
Qal
meet, light upon
meet, with kindness
encounter with hostility, fall upon
encounter with request, entreat
strike, touch, of boundary
Hiph.
cause to light upon
cause one (acc.) to entreat
make entreaty; more gen. interpose
encounter with request, entreat
make attack
base
H6293 פָּגַע meet, encounter, reach .. meet, light upon
. meet, with kindness
. encounter with hostility, fall upon
. encounter with request, entreat
. strike, touch, of boundary
. . cause to light upon
. cause one (acc.) to entreat
. make entreaty; more gen. interpose
. encounter with request, entreat
. make attack
6293 paga` paw-gah'
a primitive root; to impinge, by accident or violence, or
(figuratively) by importunity:--come (betwixt), cause to
entreat, fall (upon), make intercession, intercessor, intreat,
lay, light (upon), meet (together), pray, reach, run.
פָּגַע (pa.ga) — to fall on.
1) to encounter, meet, reach, entreat, make intercession
1a) (Qal)
1a1) to meet, light upon, join
1a2) to meet (of kindness)
1a3) to encounter, fall upon (of hostility)
1a4) to encounter, entreat (of request)
1a5) to strike, touch (of boundary)
1b) (Hiphil)
1b1) to cause to light upon
1b2) to cause to entreat
1b3) to make entreaty, interpose
1b4) to make attack
1b5) to reach the mark
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM — ParticleHTo
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cs — 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…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we