Isaiah 57:17 — Word Study
WLCבַּעֲוֹ֥ן בִּצְע֛וֹ קָצַ֥פְתִּי וְאַכֵּ֖הוּ הַסְתֵּ֣ר וְאֶקְצֹ֑ף וַיֵּ֥לֶךְ שׁוֹבָ֖ב בְּדֶ֥רֶךְ לִבּֽוֹ׃
BSAI was enragedqâtsaph■ [intensely angry, furious] by his sinfulʻâvôn [morally evil, wicked] greedbetsaʻ [covetousness, unjust gain] so I struck himnâkâh▸ [smote, punished] and hid [My face]çâthar [concealed, turned away] in angerqâtsaph▸ [wrath, fierce displeasure] turning backshôwbâb [walking in rebellion, backsliding] to the desiresderek [longings, cravings] of his heartlêb [inner being, spirit]
| Greek | English | Parsing |
|---|---|---|
| בַּעֲוֹ֥ן | in [the] iniquity of | Preposition, noun common masculine singular construct |
| בִּצְע֛וֹ | unjust gain his | Noun common masculine singular construct, suffix |
| קָצַ֥פְתִּי | I was angry | Verb, Qal, perfect first person common singular |
| וְאַכֵּ֖הוּ | and I struck him | Conjunction, verb hiphil first person common singular, suffix |
| הַסְתֵּ֣ר | I hid | Verb, Hiphil, infinitive absolute |
| וְאֶקְצֹ֑ף | and I may be angry | Conjunction, verb qal first person common singular |
| וַיֵּ֥לֶךְ | and he walked | Verb, Qal, sequential imperfect third person masculine singular |
| שׁוֹבָ֖ב | apostate | Adj |
| בְּדֶ֥רֶךְ | in [the] way of | Preposition, noun common both singular construct |
| לִבּֽוֹ׃ | own heart 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 | I was enraged by his sinful greed, so I struck him and hid My face in anger; yet he kept turning back to the desires of his heart. |
| KJV | For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. |
| ASV | For the iniquity of his covetousness was I wroth, and smote him; I hid my face and was wroth; and he went on backsliding in the way of his heart. |
| YLT | For the iniquity of his dishonest gain, I have been wroth, and I smite him, Hiding — and am wroth, And he goeth on turning back in the way of his heart. |
| WEB | I was angry because of the iniquity of his covetousness and struck him. I hid myself and was angry; and he went on backsliding in the way of his heart. |
| BBE | I was quickly angry with his evil ways, and sent punishment on him, veiling my face in wrath: and he went on, turning his heart from me. |
Where they part company is בִּצְע֛וֹ — see How Translations Differ.
The sentence has a main clause followed by consequences and a contrasting clause, reflecting the dynamics of God's anger and human rebellion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָצַף
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 57:17
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 — God's Judgment and Mercygenerated
Isaiah 57:17 reveals God's intense anger towards the iniquity and unjust gain of His people. He expresses both judgment and a desire for restoration, indicating that despite His anger, He still seeks to heal and guide them. This duality of judgment and mercy is a recurring theme in the prophetic literature, emphasizing God's holiness alongside His compassion.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 5:8–9 | Woe to you who add house to house and join field to field until no place is left and you live alone in the land. |
| 2 | Isaiah 56:11 | Like ravenous dogs, they are never satisfied. They are shepherds with no discernment; they all turn to their own way, each one seeking his own gain: |
| 3 | Jeremiah 6:13 | “For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit. |
| 4 | Jeremiah 8:10 | Therefore I will give their wives to other men and their fields to new owners. For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit. |
| 5 | Jeremiah 22:17 | “But your eyes and heart are set on nothing except your own dishonest gain, on shedding innocent blood, on practicing extortion and oppression.” |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — בַּעֲוֹן, ba.'a.Vongenerated
The word עָוֹן (avon) refers to iniquity or moral evil, highlighting the sinful actions that provoke God's anger. It conveys a sense of guilt and the consequences associated with sin, appearing frequently in the context of divine judgment.
In this verse, it underscores the reason for God's wrath — the people's persistent sinfulness and greed, which He perceives as a direct affront to His holiness.
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 finite verb קָצַ֥פְתִּי (ka.Tzaf.ti), I was angry, governs the sentence, with several phrases detailing the action and consequences. The structure emphasizes God's response to human sinfulness.
The sentence flows from God's anger to His actions — striking and hiding His face — and concludes with the people's continued rebellion, highlighting the cycle of sin and divine response.
Septuagint Backgroundgenerated
The Septuagint translates עָוֹן as ἁμαρτίαν (hamartian), which means sin. This choice broadens the concept from iniquity to a more general understanding of wrongdoing, aligning with the LXX's interpretative approach.
This rendering indicates a focus on the moral implications of the actions described, suggesting a wider application of God's anger beyond just iniquity.
In plain words — the whole versegenerated
Isaiah 57:17 describes how God became angry because of the people's iniquity and unjust gain. He struck them and hid His face in anger, yet they continued to rebel against Him, following the desires of their hearts. This verse highlights God's judgment and the persistent sinfulness of His people.
Frequently Asked Questionsgenerated
In this context, 'iniquity' refers to moral evil or sin that leads to guilt and consequences, as seen in God's response to the people's actions.
Hiding His face symbolizes God's withdrawal of favor and presence due to the people's sinfulness, indicating a separation caused by their actions.
It refers to profit acquired through unethical means, often involving greed and exploitation, which provokes God's anger.
It serves as a reminder of the seriousness of sin and the importance of turning back to God, highlighting His desire for restoration despite our failures.
Reflection Questionsgenerated
- In what ways do I see greed manifesting in my life or community?
- How can I recognize when I am turning away from God's ways?
- What steps can I take to seek restoration and healing in my relationship with God?
- How does understanding God's anger help me to appreciate His mercy?
The early church on this verse — how the Fathers read it
Jerome comments on this passage, noting God's anger due to the wickedness of greed and the people's continued rebellion.
Because of the wickedness of his greed, I became angry and struck him; I hid myself and was indignant, and he went on his way grieving (Vulgate: he went astray).Early Church Fathers on Isaiah 57 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 57:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the iniquity of his covetousness was I wroth, and smote him, .... Not the greedy watchmen of the church of Rome, Isaiah 56:10, but teachers and preachers in the reformed churches, who mind their
Read John Gill on Isaiah 57 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. For the iniquity of his covetousness was I wroth.
Read Robert Jamieson on Isaiah 57 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCovetousness; of which sin the Jews were eminently guilty, as is expressly affirmed, 8:10. But this is not mentioned exclusively as to other sins, but synecdochically, so as to comprehend all those sins for which God contended with them. I hid me; I withdrew my favour and help from him, and left him in great calamities. And he went on frowardly in the way of his heart; yet he was not reformed by corrections, but in his distresses trespassed more and more, as was said of Ahaz, and obstinately persisted in those sinful courses which were chosen by and were most pleasing to the lusts of his own corrupt heart.
Read Matthew Poole on Isaiah 57 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 57:17 For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart.Ver. 17. For the iniquity of his covetousness.] Or, Of his concupiscence, the sin of his nature. But covetousness is a wickedness with a witness, the "root of all evil." Timon could say that there were two sources of all sin, viz., απληστιανκαιφιλοδοξιαν, covetousness and vainglory. And he went on frowardly in the way of his own heart,] i.e., Excaecotus sequitur animalem suum spiritum, he, blindling, blundered on, without fear or wit, cross grained and irreclaimable.
Read John Trapp on Isaiah 57 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) For the iniquity of his covetousness . . .—Literally, of his gain. This was the root-evil, out of which all others sprang (Jeremiah 6:13; Ezekiel 33:31; 1 Timothy 6:10), and for this, therefore, a sharp chastisement was needed that men might learn what their true wealth consisted in. The last clause may either state the guilt Which caused the wrath, or paint the obduracy which went on doing evil in spite of it.
Read Charles John Ellicott on Isaiah 57 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. For the iniquity of his covetousness was I wroth - "Because of his iniquity for a short time was I wroth"] For בצעו bitso, I read בצע betsa, a little while, from בצע batsa, he cut off, as the Septuagint read and render it, βραχυτι "a certain short space." Propter iniquitatem avaritiae ejus, "because of the iniquity of his avarice," the rendering of the Vulgate, which our translators and I believe all others follow, is surely quite beside the purpose.
Read AdamClarke on Isaiah 57 →CambridgeThe Cambridge Bible for Schools and Colleges17. For the iniquity of his covetousness] The mention of “covetousness” as the typical sin of the community here addressed affords some support to the theory that the post-exilic Jews are referred to. See Haggai 1:2; Haggai 1:9; Malachi 1:8; Malachi 1:13-14; Malachi 3:8; Nehemiah 5. These passages shew that a sordid, avaricious spirit was characteristic of the returned exiles, although on the other hand Jeremiah 6:13 shews that it was prevalent before the Captivity (cf. Ezekiel 33:31). The same feature is touched on in ch. Isaiah 56:11 and in ch. 58. The significant thing is that it is specified as the besetting sin of the time, and this again appears to indicate that the people spoken of…
Read Cambridge on Isaiah 57 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the iniquity of his covetousness - The guilt of his avarice; that is, of the Jewish people.
Read Albert Barnes on Isaiah 57 →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
I was enraged by his sinful greed, so I struck him and hid My face in anger; yet he kept turning back to the desires of his heart.
I was angry because of the iniquity of his covetousness and struck him. I hid myself and was angry; and he went on backsliding in the way of his heart.
I was enraged by his sinful greed, so I struck him and hid My face in anger; yet he kept turning back to the desires of his heart.
I was angry because of their sinful greed; I attacked them and angrily rejected them, yet they remained disobedient and stubborn.
Tyndale line
For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart.
For the iniquity of his covetousness was I wroth, and smote him; I hid my face and was wroth; and he went on backsliding in the way of his heart.
For the iniquity of his covetousness was I wroth and smote him, I hid my face and was wroth: and he went on frowardly in the way of his heart.
For the iniquity of his covetousness I was wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart.
For his wicked couetousnesse I am angry with him, and haue smitten him: I hid mee and was angry, yet he went away, and turned after the way of his owne heart.
Strictly literal
For the iniquity of his covetousness was I wroth, and smote him; I hid me, and was wroth, and he went on backslidingly in the way of his heart.
For the iniquity of his dishonest gain, I have been wroth, and I smite him, Hiding — and am wroth, And he goeth on turning back in the way of his heart.
For the iniquity of his dishonest gain, || I have been angry, and I strike him, || Hiding—and am angry, || And he goes on turning back in the way of his heart.
Because of the iniquity of his covetousness was I wroth, and I smote him, hiding my face, and was wroth: while he went on frowardly in the way of his own heart.
Because of the sin of his violent gain, I was angry, and I punished him; I hid my face and was angry, but he went backward in the way of his heart.
From the Latin
For the iniquity of his covetousness I was angry, and I struck him: I hid my face from thee, and was angry: and he went away wandering in his own heart.
Simplified
Yes, I was angry with these sinful, greedy people so I punished them. I was angry, so I hid myself from them, but they went on their own rebellious way, doing whatever they wanted.
I was quickly angry with his evil ways, and sent punishment on him, veiling my face in wrath: and he went on, turning his heart from me.
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 and the Septuagint largely agree in their wording, with minor variations in structure. The Dead Sea Scrolls offer several fragments that align closely with the MT, confirming the consistency of the text across different witnesses.
בַּעֲוֹ֥ן בִּצְע֛וֹ קָצַ֥פְתִּי וְאַכֵּ֖הוּ הַסְתֵּ֣ר וְאֶקְצֹ֑ף וַיֵּ֥לֶךְ שׁוֹבָ֖ב בְּדֶ֥רֶךְ לִבּֽוֹ׃
9 of the 10 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.
בעוון בצע׳ו קצפתי ואכ׳הו ואהסתר ואקצופה וילך שובב בדרך לב׳י
10 words on the leather.
[בעון] [בצע׳ו] קצפתי ואכ׳הו הסתר ואקצף וילך שובב [בדרך] [לב׳ו]
4 words on the leather — 2 partly restored, 4 supplied entire by an editor.
[בעון] בצע׳ו קצפתי ואכ׳הו ואסתר ואקצף
6 words of the verse are on this fragment — 1 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 57:17
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.
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
Prep | N-cs — Preposition · noun common masculine singular constructHR/Ncmsc
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…
בֶ֫צַע (betsah) refers to gain that is typically acquired through violence or unjust means. The term encompasses notions of profit and covetousness, often implying dishonesty in the acquisition of wealth. It is derived from a root that suggests plunder, indicating a focus on unethical or violent means of obtaining gain.
בֶ֫צַע n.m. gain made by violence, unjust gain, profit
base
H1215 בֶ֫צַע gain made by violence, unjust gain, profit
1215 betsa` beh'-tsah
from 1214; plunder; by extension, gain (usually
unjust):--covetousness, (dishonest) gain, lucre, profit.
see HEBREW for 01214
בֶּ֫צַע (be.tsa) — unjust-gain.
profit, unjust gain, gain (profit) acquired by violence
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
קָצַף (qatsaph) is a Hebrew verb meaning to be wroth or angry. It covers various aspects of anger, including being displeased, fretting oneself, and provoking to wrath. The verb has different stems: Qal indicates being wroth, Hiphil means to provoke to anger, and Hithpael refers to putting oneself in a rage. Its Aramaic equivalent is קְצַף (H7108).
קָצַף vb. be wroth
Qal be wroth
Hiph. provoke to wrath
Hithp. put oneself in a rage
base
H7107 קָצַף be wroth
7107 qatsaph kaw-tsaf'
a primitive root; to crack off, i.e. (figuratively) burst out
in rage:--(be) anger(-ry), displease, fret self, (provoke to)
wrath (come), be wroth.
קָצַף (qa.tsaph) — be angry.
1) to be displeased, be angry, fret oneself, be wroth
1a) (Qal) to be wroth, to be full of wrath, to be furious
1b) (Hiphil) to provoke to wrath or anger
1c) (Hithpael) to put oneself in a rage, anger oneself
Aramaic equivalent: qe.tsaph (קְצַף "be angry" H7108)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-Imperf-1cs | Suff — Conjunction · verb hiphil first person common singular · suffixHC/Vhu1cs/Sp3ms
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
קָצַף (qatsaph) is a Hebrew verb meaning to be wroth or angry. It covers various aspects of anger, including being displeased, fretting oneself, and provoking to wrath. The verb has different stems: Qal indicates being wroth, Hiphil means to provoke to anger, and Hithpael refers to putting oneself in a rage. Its Aramaic equivalent is קְצַף (H7108).
קָצַף vb. be wroth
Qal be wroth
Hiph. provoke to wrath
Hithp. put oneself in a rage
base
H7107 קָצַף be wroth
7107 qatsaph kaw-tsaf'
a primitive root; to crack off, i.e. (figuratively) burst out
in rage:--(be) anger(-ry), displease, fret self, (provoke to)
wrath (come), be wroth.
קָצַף (qa.tsaph) — be angry.
1) to be displeased, be angry, fret oneself, be wroth
1a) (Qal) to be wroth, to be full of wrath, to be furious
1b) (Hiphil) to provoke to wrath or anger
1c) (Hithpael) to put oneself in a rage, anger oneself
Aramaic equivalent: qe.tsaph (קְצַף "be angry" H7108)
Conj | V-Qal-Imperf-1cs — Conjunction · verb qal first person common singularHC/Vqu1cs
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שׁוֹבָב (sho.vav) refers to a state of turning back or away, often associated with apostasy or idolatry. The term encompasses meanings like backsliding and being recusant, indicating a rejection of faith or a return to previous sinful behaviors. It is derived from the root word for turning away.
שׁוֹבָב adj. backturning, recusant, apostate
base
H7726 שׁוֹבָב backturning, recusant, apostate
7726 showbab sho-bawb'
from 7725; apostate, i.e. idolatrous:--backsliding,
frowardly, turn away (from margin).
see HEBREW for 07725
שׁוֹבָב (sho.vav) — turning back.
backsliding, backturning, apostate, recusant
Adj — AdjHAamsa
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 — Preposition · noun common both singular constructHR/Ncbsc
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…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms