Isaiah 53:7 — Word Study
WLCנִגַּ֨שׂ וְה֣וּא נַעֲנֶה֮ וְלֹ֣א יִפְתַּח־ פִּיו֒ כַּשֶּׂה֙ לַטֶּ֣בַח יוּבָ֔ל וּכְרָחֵ֕ל לִפְנֵ֥י גֹזְזֶ֖יהָ נֶאֱלָ֑מָה וְלֹ֥א יִפְתַּ֖ח פִּֽיו׃
BSAHe was oppressednâgas■ [cruelly treated, afflicted] and afflictedʻânâh [humbled, made low] yet He did notlôʼ openpâthach▸ [utter a word, speak out] His mouthpeh He was ledyâbal▸ [conducted, brought] like a lambseh [a gentle, innocent animal] to the slaughterṭebach [a place of killing, sacrifice] and as a sheeprâchêl [a humble creature] beforepânîym her shearersgazâz [those who cut, remove wool] is silentʼâlam■ [dumb, unable to speak] so He did notlôʼ openpâthach▸ [speak out, utter a sound] His mouthpeh
| Greek | English | Parsing |
|---|---|---|
| נִגַּ֨שׂ | he was oppressed | Verb, Niphal, perfect third person masculine singular |
| וְה֣וּא | and he | Conjunction, pronoun |
| נַעֲנֶה֮ | [was] afflicted | Verb, Niphal, participle (active) masculine singular |
| וְלֹ֣א | and not | Conjunction, particle |
| יִפְתַּח־ | he opened | Verb, Qal, imperfect third person masculine singular |
| פִּיו֒ | mouth his | Noun common masculine singular construct, suffix |
| כַּשֶּׂה֙ | like sheep | Preposition, noun common both singular absolute |
| לַטֶּ֣בַח | [which] to the slaughter | Preposition, noun common masculine singular absolute |
| יוּבָ֔ל | it is brought | Verb, Hophal, imperfect third person masculine singular |
| וּכְרָחֵ֕ל | and like a ewe | Conjunction, preposition, noun common feminine singular absolute |
| לִפְנֵ֥י | [which] before | Preposition, noun common masculine plural construct |
| גֹזְזֶ֖יהָ | shearers its | Verb qal participle (active) masculine plural common, suffix |
| נֶאֱלָ֑מָה | it is dumb | Verb, Niphal, perfect third person feminine singular |
| וְלֹ֥א | and not | Conjunction, particle |
| יִפְתַּ֖ח | he opened | Verb, Qal, imperfect third person masculine singular |
| פִּֽיו׃ | mouth his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He was oppressed and afflicted, yet He did not open His mouth. He was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so He did not open His mouth. |
| KJV | He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. |
| ASV | He was oppressed, yet when he was afflicted he opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is dumb, so he opened not his mouth. |
| YLT | It hath been exacted, and he hath answered, And he openeth not his mouth, As a lamb to the slaughter he is brought, And as a sheep before its shearers is dumb, And he openeth not his mouth. |
| WEB | He was oppressed, yet when he was afflicted he didn’t open his mouth. As a lamb that is led to the slaughter, and as a sheep that before its shearers is silent, so he didn’t open his mouth. |
| BBE | Men were cruel to him, but he was gentle and quiet; as a lamb taken to its death, and as a sheep before those who take her wool makes no sound, so he said not a word. |
Where they part company is נִגַּ֨שׂ — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate clauses that elaborate on the servant's condition and actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbנָגַשׂ
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 53:7
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 53:7 describes the suffering servant who is oppressed and afflicted yet remains silent, demonstrating humility and obedience. This passage is part of a larger prophecy that speaks of the servant's suffering for the sins of others, a theme that resonates throughout the chapter and draws connections to the New Testament.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 26:63 | But Jesus remained silent. Then the high priest said to Him, “I charge You under oath by the living God: Tell us if You are the Christ, the Son of God.” |
| 2 | Matthew 27:12–14 | And when He was accused by the chief priests and elders, He gave no answer. |
| 3 | Mark 14:61 | But Jesus remained silent and made no reply. Again the high priest questioned Him, “Are You the Christ, the Son of the Blessed One?” |
| 4 | Mark 15:5 | But to Pilate’s amazement, Jesus made no further reply. |
| 5 | Luke 23:9 | Herod questioned Jesus at great length, but He gave no answer. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — נִגַּ֨שׂ, ni.Gasgenerated
The verb נִגַּ֨שׂ (ni.Gas) is in the Niphal form, indicating a passive action where the subject is being oppressed. It conveys a sense of being driven or pressed down, often in contexts of suffering. This word captures the essence of oppression, suggesting a forceful action against the subject, aligning with the themes of injustice and suffering present in this passage.
The root of נִגַּ֨שׂ is associated with oppression and driving someone, reflecting the harsh realities faced by the servant. The context of this verse emphasizes the servant's silent endurance amidst affliction, highlighting a profound aspect of his character.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main action centered around the finite verb נִגַּ֨שׂ, he was oppressed. This verb initiates the description of the servant's condition, followed by additional clauses that detail his silence and comparison to a lamb.
The structure emphasizes the contrast between the servant's suffering and his silence, with phrases elaborating on his state and the imagery of being led to slaughter, which reinforces the themes of humility and obedience.
Septuagint Backgroundgenerated
In the Septuagint, נִגַּ֨שׂ is translated as κατεχόμενος, which conveys a sense of being held down or oppressed. This choice reflects a similar understanding of the servant's suffering, emphasizing the weight of oppression he bears.
The translation choice indicates a consistent interpretation of the servant's experience, aligning with the themes of suffering and silence found in both the Hebrew and Greek texts.
In plain words — the whole versegenerated
Isaiah 53:7 tells us that the servant was oppressed and afflicted but did not speak out. He is compared to a lamb being led to slaughter, emphasizing his silence and humility in the face of suffering.
Frequently Asked Questionsgenerated
It signifies that the servant faced severe injustice and suffering, being treated harshly by others.
His silence reflects humility and obedience, choosing not to defend Himself despite the oppression.
This verse is often referenced in the New Testament to illustrate Jesus' suffering and fulfillment of the prophecy.
The lamb symbolizes innocence and sacrifice, highlighting the servant's role in bearing the sins of others.
Reflection Questionsgenerated
- In what ways do I experience oppression, and how can I respond with humility like the servant?
- How can I better understand the concept of silence in the face of injustice?
- What does the imagery of the lamb teach me about sacrifice and obedience?
- How can I apply the themes of this verse to my own life and interactions with others?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of Christ's suffering and sacrifice, drawing connections to the fulfillment of prophecy.
When this one came from heaven to earth for the sake of the one who suffers, and had clothed himself with that very one through the womb of a virgin, and having come forth as man,Early Church Fathers on Isaiah 53 →
He prays, but he hears prayer. He weeps, but he causes tears to cease. He asks where Lazarus was laid, for he was man; but he raises Lazarus, for he was God.Early Church Fathers on Isaiah 53 →
For this is the price of our liberty, as Peter says, ye were redeemed with the precious Blood, not indeed of a lamb, but of Him Who came as a lamb, in meekness and humility, and redeemed the whole world with the one offering of His Body,Early Church Fathers on Isaiah 53 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 53:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe was oppressed, and he was afflicted,.... He was injuriously treated by the Jews; they used him very ill, and handled him very roughly; he was oppressed and afflicted, both in body and mind, with
Read John Gill on Isaiah 53 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. He was oppressed, and he was afflicted.
Read Robert Jamieson on Isaiah 53 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe was oppressed, and he was afflicted; he was sorely punished for our sins. But there is another translation, which seems to be more emphatical, and more agreeable to the Hebrew text; It (to wit, our iniquity last mentioned, or the punishment of all our sins) was exacted or required, (as this word most properly and frequently signifies, of which see my Latin Synopsis. God’ s justice expected and required satisfaction from us for our sins; which, alas! we could not make to him,) and he was afflicted or punished; he bore the guilt and punishment of our sins in his body upon the tree, as is said, 1 Peter 2 24; or, as others render this last word, and he answered, i.e. became our surety, or…
Read Matthew Poole on Isaiah 53 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 53:7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.Ver. 7. He was oppressed, and he was afflicted,] Heb., It, the punishment of our sin, was exacted; and he, being our surety, was afflicted. Or, It was exacted, and he answered, i.e., satisfied. Yet he opened not his mouth.] Though he "suffered, the just for the unjust," with the unjust, upon unjust causes, under unjust judges, and by unjust punishments. Silence and sufferance was the language of this holy Lamb, "dumb before the shearer," insomuch as that Pilate wondered exceedingly. The eunuch also…
Read John Trapp on Isaiah 53 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) He was afflicted . . .—More accurately, He let himself be afflicted, as implying the voluntary acceptance of the suffering. Opened not his mouth.—The silence of absolute acquiescence, as in Psalms 38:14; Psalms 39:9. As a lamb to the slaughter.—It is suggestive, as bearing both on the question of authorship, and that of partial fulfilment, that Jeremiah (Jeremiah 11:19) appropriates the description to himself. In our Lord’s silence before the Sanhedrin and Pilate it is allowable to trace a conscious fulfilment of Isaiah’s words (Matthew 26:62; Matthew 27:14). (Comp. 1 Peter 2:23.)
Read Charles John Ellicott on Isaiah 53 →
CambridgeThe Cambridge Bible for Schools and Collegesch. Isaiah 53:1-9. Having thus indicated the subject of his discourse, the prophet now proceeds to describe the career of the Servant, and the impression he had made on his contemporaries. This is prefaced in Isaiah 53:1 by a confession or complaint of the universal unbelief which had led to his being so grievously misunderstood. The speakers in this section are certainly not the heathen mentioned in Isaiah 52:15, but either all Israel or one Israelite in the name of all. The “nations” and “kings” are surprised by the Servant’s exaltation because they had not previously heard of it; those who now speak confess a deeper fault, they have heard but did not believe. It is generally assumed that…
Read Cambridge on Isaiah 53 →
Albert Barnes1798–1870Barnes' Notes on the BibleHe was oppressed - (נגשׂ niggas'). Lowth renders this, ‘It was exacted.’ Hengstenberg, ‘He was abased.’ Jerome (the Vulgate), ‘He was offered because he was willing.’ The Septuagint ‘He, on account
Read Albert Barnes on Isaiah 53 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. He was oppressed, etc. — This verse expresses the treatment he received and his conduct under it. He opened not his mouth — The prophet observes the scene in perspective vision, and so uses the future in the words.
Read Daniel Denison Whedon 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
He was oppressed and afflicted, yet He did not open His mouth. He was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so He did not open His mouth.
He was oppressed, yet when he was afflicted he didn’t open his mouth. As a lamb that is led to the slaughter, and as a sheep that before its shearers is silent, so he didn’t open his mouth.
He was oppressed and afflicted, yet He did not open His mouth. He was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so He did not open His mouth.
He was treated harshly and afflicted, but he did not even open his mouth. Like a lamb led to the slaughtering block, like a sheep silent before her shearers, he did not even open his mouth.
Tyndale line
He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
He was oppressed, yet when he was afflicted he opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is dumb, so he opened not his mouth.
He was oppressed, yet he humbled himself and opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb; yea, he opened not his mouth.
He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth.
Hee was oppressed and he was afflicted, yet did he not open his mouth: hee is brought as a sheepe to the slaughter, and as a sheepe before her shearer is dumme, so he openeth not his mouth.
Strictly literal
He was oppressed, and he was afflicted, but he opened not his mouth; he was led as a lamb to the slaughter, and was as a sheep dumb before her shearers, and he opened not his mouth.
It hath been exacted, and he hath answered, And he openeth not his mouth, As a lamb to the slaughter he is brought, And as a sheep before its shearers is dumb, And he openeth not his mouth.
It has been exacted, and He has answered, || And He does not open His mouth, || He is brought as a lamb to the slaughter, || And as a sheep before its shearers is silent, || So He does not open His mouth.
He was oppressed, and he was also taunted, yet he opened not his mouth; like the lamb which is led to the slaughter, and like an ewe before her shearers is dumb; and he opened not his mouth.
He was oppressed; yet when he humbled himself, he did not open his mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is silent, so he did not open his mouth.
From the Latin
He was offered because it was his own will, and he opened not his mouth: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth.
Simplified
He was persecuted and mistreated, but he didn't say anything. He was led like a lamb to be killed, and in the same way that a sheep about to be sheared is silent, he didn't say a word.
Men were cruel to him, but he was gentle and quiet; as a lamb taken to its death, and as a sheep before those who take her wool makes no sound, so he said not a word.
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 with the Septuagint in most parts, with 14 of the 16 words matched. The Dead Sea Scrolls show some restoration, but they generally agree with the Masoretic Text, maintaining the same themes of oppression and silence.
נִגַּ֨שׂ וְה֣וּא נַעֲנֶה֮ וְלֹ֣א יִפְתַּח־ פִּיו֒ כַּשֶּׂה֙ לַטֶּ֣בַח יוּבָ֔ל וּכְרָחֵ֕ל לִפְנֵ֥י גֹזְזֶ֖יהָ נֶאֱלָ֑מָה וְלֹ֥א יִפְתַּ֖ח פִּֽיו׃
14 of the 16 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.
[נגש] [והוא] נענה ולא יפתח פי׳הו כשה לטבוח יובל וכרחל [לפנ׳י] [גזזי׳ה] [נאלמה] [ולא] [יפתח] פי׳הו
5 words on the leather — 4 partly restored, 7 supplied entire by an editor.
[נגש] [והוא] [נענה] [ולא] [יפתח] [פי׳ו] [כשה] [לטבח] [יובל] [וכרחל] לפני [גזזי׳ה] [נאלמה] [ולא] [יפתח] [פי׳ו]
1 word on the leather — 15 supplied entire by an editor.
נגש והואה נענה ולוא יפתח פי׳הו כשה לטבוח יובל כרחל לפנ׳י גוזזי׳ה נאלמה ולוא פתח פי׳הו
16 words on the leather.
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 53:7
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 נָגַשׂ (nagas) is a primitive root meaning to press, drive, or oppress. It covers a range of actions including exacting tribute and tyrannizing others, with related forms indicating a driver or taskmaster. The Niphal form suggests being hard pressed, often in contexts of suffering or oppression.
[נָגַשׂ] vb. press, drive, oppress, exact
Qal
press, drive to work
exact
Pt. (= subst.) driver, taskmaster
Niph. hard pressed by enemy; treated harshly of suffering servant of י׳; recipr. tyrannize over each other
base
H5065 נָגַשׂ press, drive, oppress, exact .. press, drive to work
. exact
. Pt. (= subst.) driver, taskmaster
. hard pressed by enemy; treated harshly of suffering servant of י׳; recipr. tyrannize over each other
5065 nagas naw-gas'
a primitive root; to drive (an animal, a workman, a debtor,
an army); by implication, to tax, harass,
tyrannize:--distress, driver, exact(-or), oppress(-or), X
raiser of taxes, taskmaster.
נָגַשׂ (na.ga.s) — to oppress.
1) to press, drive, oppress, exact, exert demanding pressure
1a) (Qal)
1a1) to press, drive
1a2) to exact
1a3) driver, taskmaster, ruler, oppressor, tyrant, lord, exactor of tribute (participle)
1b) (Niphal) to be hard pressed
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HC/Pp3ms — Conjunction · pronounHC/Pp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
→ DUTY TO THE Job 6:14; 22:29; Isa 58:6,7,10; Mt 25:34-45; Lu 10:30-37; Php 2:1,2; 1Ti 5:10; Jas 5:13-15
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)
Conj | Part — Conjunction · particleHC/Tn
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
שֶׂה (seh) refers to a member of a flock, specifically a sheep or goat. It encompasses various terms for livestock, including lambs and young goats, and can also denote a collective group. The word is derived from a root meaning to push out to graze, indicating its pastoral context.
שֶׂה n.m. and (less oft.) f. one of a flock, sheep (or goat)
base
H7716 שֶׂה one of a flock, sheep (or goat)
7716 seh seh
or sey {say}; probably from 7582 through the idea of pushing
out to graze; a member of a flock, i.e. a sheep or
goat:--(lesser, small) cattle, ewe, goat, lamb, sheep.
Compare 2089.
see HEBREW for 07582
see HEBREW for 02089
שֶׂה (seh) — sheep.
1) one of a flock, lamb, sheep, goat, young sheep, young goat
1a) sheep, goat
1b) flock (collective)
Also means: zeh (זֶה "lamb" H2089)
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…
טֶ֫בַח (tebach) refers to slaughtering or the act of slaughter. It denotes something that has been slaughtered, typically animals, and can also refer to butchery or a place where slaughter occurs. The word is derived from a related term, indicating its connection to the process of killing for food.
טֶ֫בַח n.m. slaughtering, slaughter
base
H2874 טֶ֫בַח slaughtering, slaughter
2874 tebach teh'-bakh
from 2873; properly, something slaughtered; hence, a beast
(or meat, as butchered); abstr. butchery (or concretely, a
place of slaughter):--X beast, slaughter, X slay, X sore.
see HEBREW for 02873
טֶ֫בַח (te.vach) — slaughter.
1) slaughter, slaughtering, animal
1a) slaughtering, slaughter (of animals)
1b) slaughter (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
יָבַל (yabal) is a Hebrew verb meaning to conduct or carry along. It encompasses various actions such as leading, bearing offerings, and being led to the grave. The word has both Hiphil and Hophal forms, indicating active and passive meanings, respectively. There is an Aramaic equivalent, יְבַל (ye.val), also meaning 'to bring'.
[יָבַל] vb. Hiph. conduct, bear along
Hiph.
bear along offerings
carry away
Hoph.
be borne along
be borne to the grave
be led, conducted
base
H2986 יָבַל Hiph. conduct, bear along . . bear along offerings
. carry away
. . be borne along
. be borne to the grave
. be led, conducted
2986 yabal yaw-bal'
a primitive root; properly, to flow; causatively, to bring
(especially with pomp):--bring (forth), carry, lead (forth).
יָבַל (ya.val) — to conduct.
1) to bring, lead, carry, conduct, bear along
1a) (Hiphil)
1a1) to bear along, bring
1a2) to carry away, lead away
1a3) to lead, conduct
1b) (Hophal)
1b1) to be borne along
1b2) to be borne (to the grave)
1b3) to be brought, be led, be conducted
Aramaic equivalent: ye.val (יְבַל "to bring" H2987)
V-Hophal-Imperf-3ms — Verb · Hophal · imperfect third person masculine singularHVHi3ms
רָחֵל (rachel) means 'ewe' and refers specifically to female sheep, which are often seen as the predominant members of a flock. The term is derived from an unused root meaning to journey, highlighting the idea of a good traveler. The entries consistently focus on its meaning related to sheep.
H7353 רָחֵל ewe
7353 rachel raw-kale'
from an unused root meaning to journey; a ewe (the females
being the predominant element of a flock) (as a good
traveller):--ewe, sheep.
רָחֵל (ra.chel) — ewe.
ewe
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
u (rachel, `ul, seh, "a female sheep"):
Rachel (compare pr. note Rachel, and Arabic rachala, "to migrate") is the ordinary Hebrew word for ewe, but is translated "sheep," though with clear indication of sex in context, in Isa 53:7 and So 6:6 (the Revised Version (British and American) "ewes"). `Aloth, participle of `ul, "to suckle" (compare Arabic ghal) is found in Ps 78:71 and Isa 40:11 (the King James Version "are with young," the English Revised Version "that give suck," the American Standard Revised Version "have their young"). In 1Sa 6:7,10 occurs paroth `aloth, "milch kine." Seh, in
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
גָּזַז (gazaz) means to shear or cut off, particularly in reference to sheep. It can also imply destruction, especially in the context of enemies, as noted in the entries. The word has forms in both the Qal and Niphal stems, indicating active shearing and a passive state of being cut off.
[גָּזַז] vb. shear
Qal shear sheep
Niph. be cut off (= destroyed) of Assyrians
base
H1494 [גָּזַז] shear .shear sheep
. be cut off (= destroyed) of Assyrians
1494 gazaz gaw-zaz'
a primitive root (akin to 1468); to cut off; specifically to
shear a flock or shave the hair; figuratively to destroy an
enemy:--cut off (down), poll, shave, ((sheep-)) shear(-er).
see HEBREW for 01468
גָּזַז (ga.zaz) — to shear.
1) to shear, mow
1a) (Qal)
1a1) to shear
1a2) shearer (participle)
1b) (Niphal) to be cut off, be destroyed
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3fs
אָלַם (alam) is a Hebrew verb meaning to bind, with a specific nuance in the Niph'al form of being dumb or tongue-tied. The entries indicate that it can refer to both the act of binding and the state of being silenced. There is no significant disagreement among the lexicons regarding its meanings.
[אָלַם] vb. bind
Niph. (be bound =) be dumb
Pi. Pt. bind
base
H481 אָלַם bind. Niph. be dumb
481 'alam aw-lam'
a primitive root; to tie fast; hence (of the mouth) to be
tongue-tied:--bind, be dumb, put to silence.
אָלַם (a.lam) — be dumb.
1) to bind
1a) (Niphal)
1a1) to be dumb
1a2) to be bound
1b) (Piel) binding (part.)
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
dum (alam, 'illem, literally, "tied in the tongue"; kophos): Used either as expressing the physical condition of speechlessness, generally associated with deafness, or figuratively as meaning the silence produced by the weight of God's judgments (Ps 39:2-9; Da 10:15) or the oppression of external calamity (Ps 38:13). As an adjective it is used to characterize inefficient teachers destitute of spirituality ("dumb dogs," Isa 56:10). The speechlessness of Saul's companions (Ac 9:7) was due to fright; that of the man without the wedding garment was because he had no excuse to give (
Dumb
From natural infirmity (Ex. 4:11); not knowing what to say (Prov. 31:8); unwillingness to speak (Ps. 39:9; Lev. 10:3). Christ repeatedly restored the dumb (Matt. 9:32, 33; Luke 11:14; Matt. 12:22) to the use of speech.
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)
Conj | Part — Conjunction · particleHC/Tn
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
