Isaiah 60:10 — Word Study
WLCוּבָנ֤וּ בְנֵֽי־ נֵכָר֙ חֹמֹתַ֔יִךְ וּמַלְכֵיהֶ֖ם יְשָׁרְת֑וּנֶךְ כִּ֤י בְקִצְפִּי֙ הִכִּיתִ֔יךְ וּבִרְצוֹנִ֖י רִֽחַמְתִּֽיךְ׃
BSAForeignersbên [from strange countries, sons of strangers] will rebuildbânâh [build up, establish] your wallschôwmâh [of protection, like the walls of Jerusalem] and their kingsmelek [royal persons, rulers] will serve youshârath▸ [minister, work for] Althoughkîy I struck younâkâh■ [smote, hit] in angerqetseph [wrath, rage] yet in favorrâtsôwn [acceptance, delight] I will show you mercyrâcham■ [have, compassion, love, pity]
| Greek | English | Parsing |
|---|---|---|
| וּבָנ֤וּ | and they will rebuild | Verb, Qal, sequential perfect third person common plural |
| בְנֵֽי־ | sons of | Noun common, masculine plural construct |
| נֵכָר֙ | foreignness | Noun common, masculine singular absolute |
| חֹמֹתַ֔יִךְ | walls your | Noun common feminine plural construct, suffix |
| וּמַלְכֵיהֶ֖ם | and kings their | Conjunction, noun common masculine plural construct, suffix |
| יְשָׁרְת֑וּנֶךְ | they will serve you | Verb piel imperfect third person masculine plural, suffix |
| כִּ֤י | for | Particle |
| בְקִצְפִּי֙ | in wrath my | Preposition, noun common masculine singular construct, suffix |
| הִכִּיתִ֔יךְ | I struck you | Verb hiphil perfect first person common singular, suffix |
| וּבִרְצוֹנִ֖י | and in favor my | Conjunction, preposition, noun common masculine singular construct |
| רִֽחַמְתִּֽיךְ׃ | I have had compassion on you | Verb piel perfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Foreigners will rebuild your walls, and their kings will serve you. Although I struck you in anger, yet in favor I will show you mercy. |
| KJV | And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee. |
| ASV | And foreigners shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favor have I had mercy on thee. |
| YLT | And sons of a stranger have built thy walls, And their kings do serve thee, For in My wrath I have smitten thee, And in My good pleasure I have pitied thee. |
| WEB | “Foreigners will build up your walls, and their kings will serve you; for in my wrath I struck you, but in my favor I have had mercy on you. |
| BBE | And men from strange countries will be building up your walls, and their kings will be your servants: for in my wrath I sent punishment on you, but in my grace I have had mercy on you. |
The translations agree on the meaning of וּבָנ֤וּ — see How Translations Differ.
The sentence comprises a main clause with supporting phrases and a concessive clause, illustrating the contrast between past actions and future promises.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּנָה
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 60:10
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 Promise of Restorationgenerated
Isaiah 60:10 speaks of a future time when foreigners will assist in rebuilding Jerusalem, symbolizing restoration and divine favor. The passage highlights God's willingness to forgive and show mercy, even after expressing anger. This reflects a broader theme of hope and renewal found throughout the book of Isaiah, where God promises to restore His people and their city.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 61:5 | Strangers will stand and feed your flocks, and foreigners will be your plowmen and vinedressers. |
| 2 | Isaiah 66:21 | “And I will select some of them as priests and Levites,” says the LORD. |
| 3 | Zechariah 6:15 | Even those far away will come and build the temple of the LORD, and you will know that the LORD of Hosts has sent Me to you. This will happen if you diligently obey the voice of the LORD your God.” |
| 4 | Isaiah 60:3 | Nations will come to your light, and kings to the brightness of your dawn. |
| 5 | Isaiah 49:23 | Kings will be your foster fathers, and their queens your nursing mothers. They will bow to you facedown and lick the dust at your feet. Then you will know that I am the LORD; those who hope in Me will never be put to shame.” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — וּבָנ֤וּ, u.va.Nugenerated
The verb בָּנָה (banah) means 'to build' and encompasses the act of constructing, establishing, or repairing. In this context, it signifies the rebuilding of Jerusalem's walls, indicating a restoration of safety and security.
This verb is in the sequential perfect form, indicating a completed action by a plural subject — 'they will rebuild.' The use of this verb emphasizes the active role of foreigners in the restoration process, highlighting the theme of inclusivity in God's plans.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, where it uses the term rebuild for וּבָנ֤וּ, consistent with the KJV and ASV, both of which also use build.
Sentence Structuregenerated
The finite verb וּבָנ֤וּ governs the main clause, with several phrases describing the subjects and objects involved. The structure emphasizes the action of rebuilding as a central theme.
The sentence is constructed with a series of clauses that detail the subjects (foreigners and kings) and their actions (rebuilding and serving), culminating in a contrast between past anger and present mercy.
Septuagint Backgroundgenerated
The Septuagint translates וּבָנ֤וּ as οἰκοδομήσουσιν (oikodomēsousin), which means 'they will build.' This choice reflects a straightforward rendering of the Hebrew meaning, focusing on the act of construction.
This translation aligns closely with the Hebrew intent, emphasizing the role of foreigners in the rebuilding process.
In plain words — the whole versegenerated
Isaiah 60:10 tells us that foreigners will help rebuild Jerusalem's walls, and their kings will serve the people. Even though God expressed anger, He promises to show mercy and compassion. This verse highlights God's willingness to restore and bless His people.
Frequently Asked Questionsgenerated
This indicates that God will use even those outside Israel to restore the city, symbolizing inclusivity and divine favor.
God acknowledges His past anger towards His people due to their disobedience, but He emphasizes that His mercy will prevail.
Showing mercy signifies God's willingness to forgive and restore, highlighting His loving nature despite previous judgments.
This verse encapsulates the themes of restoration and hope found throughout Isaiah, where God promises to redeem His people and their city.
Reflection Questionsgenerated
- In what ways have I experienced God's mercy in my life?
- How can I be a part of God's work in restoring others?
- What does it mean for me to accept help from those I might consider outsiders?
- How do I respond to God's anger and mercy in my own life?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to highlight God's mercy and the role of foreigners in restoration, reflecting on the broader implications for Jerusalem.
And the sons of strangers will build your walls, and their kings will serve you. In my indignation I struck you, but in my mercy I have shown you compassion;Early Church Fathers on Isaiah 60 →
Cyrus ordained the reconstruction of Jerusalem, but the work remained unfinished. Under Darius, the son of Hystapis, only the temple of God was reconstructed.Early Church Fathers on Isaiah 60 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 60:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the sons of strangers shall build up thy walls,.... The sons of the people; or Gentiles, as the Targum; who were strangers from the covenants of promise, and aliens from the commonwealth of
Read John Gill on Isaiah 60 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.
Read Robert Jamieson on Isaiah 60 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe sons of strangers, viz. such as were not Israelites; and he puts sons of strangers by a usual Hebraism for strangers, properly termed alienigenae: see . This was literally fulfilled in repairing the walls of Jerusalem; he spake before of the temple, now of the city; and spiritually in the ministers of the gospel, who are the walls and bulwarks of the church by preaching and writing for her; and ecclesiastical history affords us many instances of kings and princes that were great benefactors to her, among whom Constantine did greatly excel, not caring what he bestowed on her, Valentinian and Theodosius, &c. Shall minister; shall administer all necessaries to thee: as they had been…
Read Matthew Poole on Isaiah 60 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 60:10 And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.Ver. 10. And the sons of strangers shall build up thy walls.] By preaching and writing for the truth, as did many famous Greek and Latin doctors; and since them, not a few of all nations. And their kings shall minister unto thee.] As did Cyrus and Darius; but especially Constantine the Great (who cared not what he bestowed upon the Church, and was therefore, in a jeer, by the heathens called Pupillus, as if he needed a guardian to order his expenses), Valentinian, Theodosius, Honorius, Justinian. Our Edward VI…
Read John Trapp on Isaiah 60 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) The sons of strangers shall build . . .—Either as willing proselytes or as being brought into subjection. (Comp. Zechariah 6:15.) To build the temples or palaces of conquerors was, as in the case of the Egyptian and Babylonian bondage, the almost inevitable lot of the conquered.
Read Charles John Ellicott on Isaiah 60 →
CambridgeThe Cambridge Bible for Schools and Colleges10. the sons of strangers] strangers (R.V.), as in ch. Isaiah 56:3; although the reference here is not to individual proselytes, but to foreigners in general. It is not even certain that the verse implies a willing cooperation of heathen converted to the religion of Israel, although this is to be presumed. In either case the rebuilding of the walls by the heathen who had destroyed them is the sign of the complete removal of the divine anger against Israel. for in my wrath &c.] Cf. ch. Isaiah 54:7-8.
Read Cambridge on Isaiah 60 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd the sons of strangers - They who have been devoted to a foreign and a false religion shall become devoted to the true religion, and engage in the service of the true God.
Read Albert Barnes on Isaiah 60 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Strangers — Foreigners of false religions converted to the true religion. In… wrath I smote thee — This refers to the morale of wasted Jerusalem, and their captivity at Babylon.
Read Daniel Denison Whedon on Isaiah 60 →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
Foreigners will rebuild your walls, and their kings will serve you. Although I struck you in anger, yet in favor I will show you mercy.
“Foreigners will build up your walls, and their kings will serve you; for in my wrath I struck you, but in my favor I have had mercy on you.
Foreigners will rebuild your walls, and their kings will serve you. Although I struck you in anger, yet in favor I will show you mercy.
Foreigners will rebuild your walls; their kings will serve you. Even though I struck you down in my anger, I will restore my favor and have compassion on you.
Tyndale line
And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.
And foreigners shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favor have I had mercy on thee.
And strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.
And the sons of strangers shall build up thy walls, and their kings shall minister to thee: for in my wrath I smote thee, but in my favor have I had mercy on thee.
And the sonnes of strangers shall builde vp thy walles, and their Kings shall minister vnto thee: for in my wrath I smote thee, but in my mercie I had compassion on thee.
Strictly literal
And the sons of the alien shall build up thy walls, and their kings shall minister unto thee. For in my wrath I smote thee, but in my favour have I had mercy on thee.
And sons of a stranger have built thy walls, And their kings do serve thee, For in My wrath I have smitten thee, And in My good pleasure I have pitied thee.
And sons of a stranger have built your walls, || And their kings serve you, || For in My wrath I have struck you, || And in My good pleasure I have pitied you.
And the sons of the stranger shall build up thy walls, and their kings shall minister unto thee; for in my wrath did I smite thee, but in my favor have I had mercy on thee.
Sons of foreigners will rebuild your walls, and their kings will serve you; though in my wrath I punished you, yet in my favor I will have compassion on you.
From the Latin
And the children of strangers shall build up thy walls, and their kings shall minister to thee: for in my wrath have I struck thee, and in my reconciliation have I had mercy upon thee.
Simplified
Foreigners will rebuild your walls, and their kings will work for you. Even though I did hit you when I was angry with you, now I will be kind and merciful to you.
And men from strange countries will be building up your walls, and their kings will be your servants: for in my wrath I sent punishment on you, but in my grace I have had mercy on you.
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, with only minor differences in word order. The Dead Sea Scrolls also support the Masoretic Text, confirming the wording and meaning of the verse.
וּבָנ֤וּ בְנֵֽי־ נֵכָר֙ חֹמֹתַ֔יִךְ וּמַלְכֵיהֶ֖ם יְשָׁרְת֑וּנֶךְ כִּ֤י בְקִצְפִּי֙ הִכִּיתִ֔יךְ וּבִרְצוֹנִ֖י רִֽחַמְתִּֽיךְ׃
10 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.
ובנו בני נכר חומותי׳ך ומלכי׳המה ישרתו׳נ׳ך כיא בקצפ׳י הכיתי׳ך וברצונ׳י רחמתי׳ך
11 words on the leather.
ובנו בני נכר חמתי׳ך ומלכי׳הם ישרתו׳נ׳ך כי בקצפ׳י הכיתי׳ך וברצנ׳י רחמתי׳ך
11 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 60:10
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 בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
See SON, SONS.
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…
נֵכָר (nekar) refers to something foreign or alien, encompassing the concepts of foreignness and foreigners. It can also denote foreign gods or vanities. The word is derived from a root meaning to recognize or acknowledge, suggesting a distinction from the familiar.
נֵכָר n.[m.] that which is foreign, foreignness
base
H5236 נֵכָר that which is foreign, foreignness
5236 nekar nay-kawr'
' from 5234; foreign, or (concretely) a foreigner, or
(abstractly) heathendom:--alien, strange (+ -er).
see HEBREW for 05234
נֵכָר (ne.khar) — foreign.
1) foreign, alien, foreignness, that which is foreign
1a) foreignness, foreign gods
1b) alien, foreigner
1c) foreign (vanities)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
חוֹמָה (chowmah) refers to a wall, typically understood as a protective barrier. It is derived from a root meaning to join, and is often used to describe city walls or the walls of buildings. The term can also be applied figuratively, such as in reference to the waters of the Red Sea.
חוֹמָה 133 n.f. wall (as protection)
usu. term for wall of city
wall of a building
fig. of waters of Red Sea
base
H2346 חוֹמָה wall (as protection)
2346 chowmah kho-maw'
feminine active participle of an unused root apparently
meaning to join; a wall of protection:--wall, walled.
חוֹמָה (cho.mah) — wall.
wall
חוֹמָה (cho.mah) — (Broad) Wall.
wall
Combined with ra.chav (רָחָב "Broad" H7342)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2fs
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3mp
שָׁרַת (sharath) is a Hebrew verb meaning to minister or serve. It is derived from a primitive root that conveys the idea of attending to someone as a servant or worshipper. The entries indicate its use in contexts related to ministry and service, particularly in the Piel form, which emphasizes active participation in serving.
[שָׁרַת] 97 vb. Pi. minister, serve
base
H8334 שָׁרַת Pi. minister, serve
8334 sharath shaw-rath'
a primitive root; to attend as a menial or worshipper;
figuratively, to contribute to:--minister (unto), (do)
serve(- ant, -ice, -itor), wait on.
שָׁרַת (sha.rat) — to minister.
(Piel) to minister, serve, minister to
V-Piel-Imperf-3mp | Suff — Verb piel imperfect third person masculine plural · suffixHVpi3mp/Sp2fs
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…
קֶ֫צֶף (qetseph) primarily means 'wrath' or 'anger,' often associated with God or man. It can also refer to a 'splinter' or 'twig,' though this meaning is uncertain and appears only in Hosea 10:7. The word is derived from a root meaning to chip off, suggesting a connection between the two meanings.
ref
H7110a קֶ֫צֶף wrath H7110b קֶ֫צֶף prob. splinter
7110 qetseph keh'-tsef
from 7107; a splinter (as chipped off); figuratively, rage or
strife:--foam, indignation, X sore, wrath.
see HEBREW for 07107
קֶ֫צֶף (qe.tseph) — wrath.
1) wrath, anger
1a) of God
1b) of man
קֶ֫צֶף (qe.tseph) — splinter.
1) splinter, twig, broken twig
1a) meaning uncertain
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
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)
V-Hiphil-Perf-1cs | Suff — Verb hiphil perfect first person common singular · suffixHVhp1cs/Sp2fs
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
Conj | Prep | N-ms | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp1bs
רָחַם (racham) is a Hebrew verb meaning to love or have compassion. It conveys a sense of deep affection and mercy, applicable to both God and humans. The root emphasizes tenderness and pity, with forms indicating active compassion (Piel) and being shown compassion (Pual). The entries consistently highlight its emotional depth and relational aspect.
[רָחַם] vb. denom. love. Pi. have compassion
Qal I love thee
Pi. have compassion, compassionate
Pu. be shewn compassion, compassionated
base
H7355 רָחַם vb. denom. love. Pi. have compassion
7355 racham raw-kham'
a primitive root; to fondle; by implication, to love,
especially to compassionate:--have compassion (on, upon),
love, (find, have, obtain, shew) mercy(-iful, on, upon),
(have) pity, Ruhamah, X surely.
רָחַם (ra.cham) — to have compassion.
1) to love, love deeply, have mercy, be compassionate, have tender affection, have compassion
1a) (Qal) to love
1b) (Piel)
1b1) to have compassion, be compassionate
1b1a) of God, man
1c) (Pual) to be shown compassion, be compassionate
V-Piel-Perf-1cs | Suff — Verb piel perfect first person common singular · suffixHVpp1cs/Sp2fs
