Isaiah 57:20 — Word Study
WLCוְהָרְשָׁעִ֖ים כַּיָּ֣ם נִגְרָ֑שׁ כִּ֤י הַשְׁקֵט֙ לֹ֣א יוּכָ֔ל וַיִּגְרְשׁ֥וּ מֵימָ֖יו רֶ֥פֶשׁ וָטִֽיט׃
BSABut the wickedrâshâʻ [morally wrong, guilty of sin] are like the storm-tossedgârash [troubled, raging] seayâm forkîy it cannotlôʼ ◂be stillshâqaṭ [at peace, quiet] and its wavesmayim churn upgârash▸ mirerephesh△ [muddy water, filth] and muckṭîyṭ [dirt, clay]
| Greek | English | Parsing |
|---|---|---|
| וְהָרְשָׁעִ֖ים | and the wicked [people] | Conjunction, particle, noun common masculine plural absolute |
| כַּיָּ֣ם | [are] like the sea | Preposition, noun common masculine singular absolute |
| נִגְרָ֑שׁ | tossed | Verb, Niphal, participle (active) masculine singular |
| כִּ֤י | for | Particle |
| הַשְׁקֵט֙ | to be quiet | Verb, Hiphil, infinitive absolute |
| לֹ֣א | not | Particle |
| יוּכָ֔ל | it is able | Verb, Qal, imperfect third person masculine singular |
| וַיִּגְרְשׁ֥וּ | and they have tossed up | Verb, Qal, sequential imperfect third person masculine plural |
| מֵימָ֖יו | waters its | Noun common masculine plural construct, suffix |
| רֶ֥פֶשׁ | mire | Noun common, masculine singular absolute |
| וָטִֽיט׃ | and mud | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But the wicked are like the storm-tossed sea, for it cannot be still, and its waves churn up mire and muck. |
| KJV | But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. |
| ASV | But the wicked are like the troubled sea; for it cannot rest, and its waters cast up mire and dirt. |
| YLT | And the wicked [are] as the driven out sea, For to rest it is not able, And its waters cast out filth and mire. |
| WEB | But the wicked are like the troubled sea; for it can’t rest and its waters cast up mire and mud. |
| BBE | But the evil-doers are like the troubled sea, for which there is no rest, and its waters send up earth and waste. |
Where they part company is נִגְרָשׁ — see How Translations Differ.
The structure consists of a main clause with two subordinate clauses that elaborate on the nature of the wicked and their actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּרַשׁ
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 57:20
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 Nature of the Wickedgenerated
Isaiah 57:20 contrasts the wicked with the peace that God offers to those who follow Him. The wicked are depicted as being in constant turmoil, much like a storm-tossed sea, illustrating their inability to find rest or tranquility. This passage serves as a warning about the consequences of a life lived in opposition to God's ways, as seen in the surrounding verses that speak of healing and peace for those who turn to Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 3:11 | Woe to the wicked; disaster is upon them! For they will be repaid with what their hands have done. |
| 2 | Job 15:20–24 | A wicked man writhes in pain all his days; only a few years are reserved for the ruthless. |
| 3 | Job 18:5–14 | Indeed, the lamp of the wicked is extinguished; the flame of his fire does not glow. |
| 4 | Job 20:11–29 | The youthful vigor that fills his bones will lie down with him in the dust. |
| 5 | Psalm 73:18–20 | Surely You set them on slick ground; You cast them down into ruin. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — רָשָׁע, ra'sha'generated
The noun רָשָׁע (ra'sha') refers to individuals who are wicked or morally wrong, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing, often used to describe those who oppose God and His commands.
In this verse, the wicked are compared to a stormy sea, emphasizing their chaotic nature and inability to find peace. The term highlights their moral failure and the consequences that come with it, as they are depicted as being in a state of constant agitation.
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 main verb of the verse is נִגְרָשׁ, tossed, which governs the description of the wicked and their state. The structure emphasizes the chaotic nature of the wicked through the comparison to the sea, with additional clauses detailing their inability to be still and the consequences of their actions.
The sentence structure highlights the contrast between the wicked and the peace that God offers, with the wicked's actions leading to turmoil and filth, as shown in the participial phrases that describe their state.
Septuagint Backgroundgenerated
The Septuagint translates רָשָׁע as ἄδικοι (adikoi), meaning 'unjust' or 'wrongdoers.' This choice reflects a broader moral implication, focusing on their unrighteousness rather than just their wickedness.
The Greek term for נִגְרָשׁ is rendered as ἐκβαλλόμενοι (ekballomenoi), which suggests a forceful expulsion, aligning with the imagery of the sea being tossed and agitated.
In plain words — the whole versegenerated
Isaiah 57:20 illustrates the wicked as being like a stormy sea, always in turmoil and unable to find peace. Their actions lead to chaos, producing mire and muck, symbolizing the consequences of their moral failures.
Frequently Asked Questionsgenerated
This metaphor indicates that the wicked are in a constant state of turmoil and agitation, unable to find peace or stability in their lives.
The sea represents chaos and unrest, reflecting the inner turmoil of the wicked and their inability to find tranquility.
This verse serves as a contrast to God's promise of peace for those who turn to Him, highlighting the consequences of living a life opposed to His ways.
Mire and muck symbolize the filth and moral corruption that result from the actions of the wicked, illustrating the destructive nature of their choices.
Reflection Questionsgenerated
- In what ways do I see turmoil in my own life, and how can I seek peace?
- How can I guard against becoming like the wicked described in this verse?
- What steps can I take to bring peace into my relationships with others?
- How does understanding the nature of the wicked help me appreciate God's offer of peace?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 57:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the wicked are like the troubled sea, when it cannot rest,.... Disturbed by winds, storms, and hurricanes, when its waves rise, rage, and tumble about, and beat against the shore and sand,
Read John Gill on Isaiah 57 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.
Read Robert Jamieson on Isaiah 57 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir minds are restless, being perpetually hurried and tormented with their own lusts and passions, and with the horror of their guilt, and the dread of the Divine vengeance due unto them, and ready to come upon them.
Read Matthew Poole on Isaiah 57 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 57:20 But the wicked [are] like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.Ver. 20. But the wicked are like the troubled sea.] Whose surges are not more lofty than muddy. The sea is of itself unquiet and troublesome, much more when tossed with winds and tempests; so wicked men, when it is at best with them, are restless; but under terrors and temptations, they cast up the mire and dirt of desperation and blasphemy, as did Cain, Judas, Julian, Latomus, &c. God in afflictions marks men out; and then conscience will prey upon them, as Simeon and Levi did upon the Shechemites when sore. Then, men shall cry out, "How have I hated instruction, and my heart…
Read John Trapp on Isaiah 57 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) The wicked are like the troubled sea . . .—The promise of healing is, however, not unconditional. The acceptance of peace requires calmness; but for the wicked, whose thoughts are restlessly seething with evil ripening into act, this true peace is, in the nature of the case, impossible. We note the recurrence of the watchword of Isa 48:22, as indicating the close of another section of the prophecy. The MSS. and versions present a curious variation in Isaiah 57:21 : some “saith Jehovah,” some “God,” some “the Lord God.” It would almost seem as if transcribers and translators had shrunk from the prophet’s boldness in claiming God as in some special sense his God. It has a parallel…
Read Charles John Ellicott on Isaiah 57 →CambridgeThe Cambridge Bible for Schools and Colleges14–21. In striking contrast to the menacing tone of Isa 57:3 ff. is the impressive and elevated language in which the prophet now sets forth the gracious thoughts of Jehovah towards His erring but repentant people.
Read Cambridge on Isaiah 57 →Albert Barnes1798–1870Barnes' Notes on the BibleBut the wicked - All who are transgressors of the law and who remain unpardoned. The design of this is to contrast their condition with that of those who should enjoy peace.
Read Albert Barnes on Isaiah 57 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20, 21. But the wicked — The incorrigible, the rejected of Israel — type of the wicked, always and everywhere — have no peace at all.
Read Daniel Denison Whedon 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
But the wicked are like the storm-tossed sea, for it cannot be still, and its waves churn up mire and muck.
But the wicked are like the troubled sea; for it can’t rest and its waters cast up mire and mud.
But the wicked are like the storm-tossed sea, for it cannot be still, and its waves churn up mire and muck.
But the wicked are like a surging sea that is unable to be quiet; its waves toss up mud and sand.
Tyndale line
But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.
But the wicked are like the troubled sea; for it cannot rest, and its waters cast up mire and dirt.
But the wicked are like the troubled sea; for it cannot rest, and its waters cast up mire and dirt.
But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.
But the wicked are like the raging sea, that can not rest, whose waters cast vp myre and dirt.
Strictly literal
But the wicked are like the troubled sea, which cannot rest, and whose waters cast up mire and dirt.
And the wicked [are] as the driven out sea, For to rest it is not able, And its waters cast out filth and mire.
And the wicked [are] as the driven out sea, || For it is not able to rest, || And its waters cast out filth and mire.
But the wicked are like the troubled sea; for it can never be at rest, but its waters cast up mire and dirt.
But the wicked are like the tossing sea, which cannot rest, and its waters churn up mire and mud.
From the Latin
But the wicked are like the raging sea, which cannot rest, and the waves thereof cast up dirt and mire.
Simplified
But the wicked are like the sea that is tossed about, never keeping still, churning up the mud and muck with its waves.
But the evil-doers are like the troubled sea, for which there is no rest, and its waters send up earth and waste.
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 presents Isaiah 57:20 as describing the wicked as being like the storm-tossed sea, emphasizing its inability to be still and the resulting churn of mire and muck. The Dead Sea Scrolls, specifically 1Qisaa and 1Q8, largely agree with the Masoretic Text, retaining similar wording and meaning, though some words are restored or supplied by editors. The Septuagint offers a word-by-word correspondence that does not fully match the Masoretic Text but shares some common elements, indicating a partial agreement. The 4Q58 version also aligns closely with the Masoretic Text but includes several words that are either restored or supplied, suggesting variations in textual transmission.
וְהָרְשָׁעִ֖ים כַּיָּ֣ם נִגְרָ֑שׁ כִּ֤י הַשְׁקֵט֙ לֹ֣א יוּכָ֔ל וַיִּגְרְשׁ֥וּ מֵימָ֖יו רֶ֥פֶשׁ וָטִֽיט׃
5 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
והרשעים כים נגרשו כיא לאשקוט לוא יוכל ויתגרשו מימי׳ו רפש וטיט
11 words on the leather.
[והרשעים] כים נרגש [כי] השקט לא יוכל ויגרשו מימי׳ו רפש וטיט
4 words on the leather — 5 partly restored, 2 supplied entire by an editor.
[והרשעים] [כים] נגרש כי השקט לא יוכל ויגרשו [מימי׳ו] [רפש] [וטיט]
5 words on the leather — 1 partly restored, 5 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 57:20
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.
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Conj | Art | Adj — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
גָּרַשׁ (garash) is a Hebrew verb meaning to drive out or cast out. It encompasses a range of actions including expelling, divorcing, and thrusting away. The verb appears in various forms, such as Qal (to cast out) and Niphal (to be driven away). Notably, it can refer to both physical expulsion and the act of divorce.
[גָּרַשׁ] vb. drive out, cast out
Qal cast out, thrust out
Niph. be driven away
Pi. drive out, away
Pu. subj. Israelites; subj. despised and miserable outcasts
base
H1644 גָּרַשׁ drive out, cast out
1644 garash gaw-rash'
a primitive root; to drive out from a possession; especially
to expatriate or divorce:--cast up (out), divorced (woman),
drive away (forth, out), expel, X surely put away, trouble,
thrust out.
גָּרַשׁ (ga.rash) — to drive out: drive out.
: drive out
1) to drive out, expel, cast out, drive away, divorce, put away, thrust away, trouble, cast up
1a) (Qal) to thrust out, cast out
1b) (Niphal) to be driven away, be tossed
1c) (Piel) to drive out, drive away
1d) (Pual) to be thrust out
Also means: ga.rash (גָּרַשׁ ": divorce" H1644H)
גָּרַשׁ (ga.rash) — to drive out: divorce.
: divorce
1) to drive out, expel, cast out, drive away, divorce, put away, thrust away, trouble, cast up
1a) (Qal) to thrust out, cast out
1b) (Niphal) to be driven away, be tossed
1c) (Piel) to drive out, drive away
1d) (Pual) to be thrust out
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
שָׁקַט (shaqat) is a Hebrew verb meaning to be quiet or undisturbed. It encompasses a range of meanings including tranquility, inactivity, and rest, and can refer to both people and land. The Hiphil form indicates causing quietness or showing quietness. There are no significant disagreements among the lexicons regarding its meanings.
שָׁקַט vb. be quiet, undisturbed
Qal be quiet, undisturbed
of land, at peace
be quiet, inactive
Hiph.
shew quietness (inner causat.), of men
cause quietness
base
H8252 שָׁקַט be quiet, undisturbed .be quiet, undisturbed . of land, at peace
. be quiet, inactive
. . shew quietness (inner causat.), of men
. cause quietness
8252 shaqat shaw-kat'
a primitive root; to repose (usually figurative):--appease,
idleness, (at, be at, be in, give) quiet(-ness), (be at, be
in, give, have, take) rest, settle, be still.
שָׁקַט (sha.qat) — to quiet.
1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed
1a) (Qal)
1a1) to be quiet, be undisturbed
1a1a) to be at peace (of land)
1a2) to be quiet, be inactive
1b) (Hiphil)
1b1) to show quietness
1b1a) quietness, display of quietness (subst)
1b2) to quiet, be quiet
1b3) to cause quietness, pacify, allay
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
kwi'-et: Verb or adjective only in English Versions of the Bible, "quietness" being used for the noun. No special Hebrew or Greek words are represented, but in the Old Testament usually for some form or derivative of shaqaT, "be undisturbed" (Jud 18:7; compare Pr 1:33, sha'ar, "to loll," "be at ease"; Ec 9:17, nachath, "quiet," "be set on"). For "them that are quiet in the land", in Ps 35:20, see MEEKNESS; POOR. For "quiet prince in Jer 51:59, the Revised Version (British and American) substitutes "chief chamberlain," margin "quartermaster." "Jacob was a quiet (tam, "gentle"] man" (
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
גָּרַשׁ (garash) is a Hebrew verb meaning to drive out or cast out. It encompasses a range of actions including expelling, divorcing, and thrusting away. The verb appears in various forms, such as Qal (to cast out) and Niphal (to be driven away). Notably, it can refer to both physical expulsion and the act of divorce.
[גָּרַשׁ] vb. drive out, cast out
Qal cast out, thrust out
Niph. be driven away
Pi. drive out, away
Pu. subj. Israelites; subj. despised and miserable outcasts
base
H1644 גָּרַשׁ drive out, cast out
1644 garash gaw-rash'
a primitive root; to drive out from a possession; especially
to expatriate or divorce:--cast up (out), divorced (woman),
drive away (forth, out), expel, X surely put away, trouble,
thrust out.
גָּרַשׁ (ga.rash) — to drive out: drive out.
: drive out
1) to drive out, expel, cast out, drive away, divorce, put away, thrust away, trouble, cast up
1a) (Qal) to thrust out, cast out
1b) (Niphal) to be driven away, be tossed
1c) (Piel) to drive out, drive away
1d) (Pual) to be thrust out
Also means: ga.rash (גָּרַשׁ ": divorce" H1644H)
גָּרַשׁ (ga.rash) — to drive out: divorce.
: divorce
1) to drive out, expel, cast out, drive away, divorce, put away, thrust away, trouble, cast up
1a) (Qal) to thrust out, cast out
1b) (Niphal) to be driven away, be tossed
1c) (Piel) to drive out, drive away
1d) (Pual) to be thrust out
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
רֶ֫פֶשׁ (rephesh) means mire or mud, indicating a muddy or roiled state. It appears in Isaiah 57:20. The word is derived from a root that suggests a connection to mud.
רֶ֫פֶשׁ n.[m.] mire;—Is 57:20
ref
H7516 רֶ֫פֶשׁ mire
7516 rephesh reh'-fesh
from 7515; mud (as roiled):--mire.
see HEBREW for 07515
רֶ֫פֶשׁ (re.phesh) — mire.
mire, mud
N-ms — Noun common · masculine singular absoluteHNcmsa
mir.
See CHALKSTONE; CLAY; MARSH.
→ FIGURATIVE Ps 40:2; 69:2
טִיט (tiyt) refers to mud, mire, or clay, and is derived from a root that suggests stickiness. It can also figuratively denote calamity. The term appears in various contexts, including poetic uses for clay. There is an Aramaic equivalent, טִין (tin), meaning 'common.'
טִיט n.m. mud, mire, clay
base
H2916 טִיט mud, mire, clay
2916 tiyt teet
from an unused root meaning apparently to be sticky (rath.
perb. a demon. from 2894, through the idea of dirt to be swept
away); mud or clay; figuratively, calamity:--clay, dirt, mire.
see HEBREW for 02894
טִיט (tit) — mud.
1) mud, clay, mire, damp dirt
1a) mud, mire
1b) clay (poetical)
Aramaic equivalent: tin (טִין "common" H2917)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa