Ezekiel 24:17 — Word Study
WLCהֵאָנֵ֣ק׀ דֹּ֗ם מֵתִים֙ אֵ֣בֶל לֹֽא־ תַֽעֲשֶׂ֔ה פְאֵֽרְךָ֙ חֲב֣וֹשׁ עָלֶ֔יךָ וּנְעָלֶ֖יךָ תָּשִׂ֣ים בְּרַגְלֶ֑יךָ וְלֹ֤א תַעְטֶה֙ עַל־ שָׂפָ֔ם וְלֶ֥חֶם אֲנָשִׁ֖ים לֹ֥א תֹאכֵֽל׃
BSAGroanʼânaq [sigh, mourn in silence] quietlydâmam do notlôʼ ◂mournʼêbel [refrain from lamenting, cease wailing] for the deadmûwth [those who have died, the deceased] Putchâbash onʻal your turbanpᵉʼêr [headdress, head-dress] and strapsûwm▸ your sandalsnaʻal [shoes, footwear] on your feetregel do notlôʼ coverʻâṭâh▸ [veil, enwrap] [your] lipssâphâm [mustache, upper lip] or eatʼâkal▸ the breadlechem [food, grain]
| Greek | English | Parsing |
|---|---|---|
| הֵאָנֵ֣ק׀ | groaning | Verb, Niphal, imperative second person masculine singular |
| דֹּ֗ם | be silent | Verb, Qal, imperative second person masculine singular |
| מֵתִים֙ | dead [people] | Verb, Qal, participle (active) masculine plural |
| אֵ֣בֶל | mourning | Noun common, masculine singular absolute |
| לֹֽא־ | not | Particle |
| תַֽעֲשֶׂ֔ה | you must do | Verb, Qal, imperfect second person masculine singular |
| פְאֵֽרְךָ֙ | turban your | Noun common masculine singular construct, suffix |
| חֲב֣וֹשׁ | bind | Verb, Qal, imperative second person masculine singular |
| עָלֶ֔יךָ | on you | Preposition, suffix |
| וּנְעָלֶ֖יךָ | and sandals your | Conjunction, noun common masculine plural construct, suffix |
| תָּשִׂ֣ים | you will put | Verb, Qal, imperfect second person masculine singular |
| בְּרַגְלֶ֑יךָ | on feet your | Preposition, noun common feminine dual construct, suffix |
| וְלֹ֤א | and not | Conjunction, particle |
| תַעְטֶה֙ | you must cover | Verb, Qal, imperfect second person masculine singular |
| עַל־ | over | Preposition |
| שָׂפָ֔ם | a moustache | Noun common, masculine singular absolute |
| וְלֶ֥חֶם | and food of | Conjunction, noun common masculine singular construct |
| אֲנָשִׁ֖ים | people | Noun common, masculine plural absolute |
| לֹ֥א | not | Particle |
| תֹאכֵֽל׃ | you must eat | Verb, Qal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Groan quietly; do not mourn for the dead. Put on your turban and strap your sandals on your feet; do not cover your lips or eat the bread of mourners.” |
| KJV | Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. |
| ASV | Sigh, but not aloud, make no mourning for the dead; bind thy headtire upon thee, and put thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. |
| YLT | Cease to groan, [for] the dead thou dost make no mourning, thy bonnet bind on thee, and thy shoes thou dost put on thy feet, and thou dost not cover over the upper lip, and bread of men thou dost not eat.' |
| WEB | Sigh, but not aloud. Make no mourning for the dead. Bind your headdress on you, and put your sandals on your feet. Don’t cover your lips, and don’t eat mourner’s bread.” |
| BBE | Let there be no sound of sorrow; make no weeping for your dead, put on your head-dress and your shoes on your feet, let not your lips be covered, and do not take the food of those in grief. |
Translations generally agree on the core message, but differ slightly in phrasing.
The structure consists of a main command followed by several subordinate commands, emphasizing the actions Ezekiel must take or refrain from.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָנַק
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 — Ezekiel 24:17
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 — Instructions to Ezekielgenerated
Ezekiel 24:17 presents God's command to Ezekiel regarding how to handle his grief over the death of his wife. This instruction emphasizes the need for silence and restraint in mourning, which serves as a prophetic sign to the people of Israel. The context of this verse is a larger narrative where Ezekiel's actions symbolize God's messages to His people, illustrating the seriousness of their situation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 37:7 | Be still before the LORD and wait patiently for Him; do not fret when men prosper in their ways, when they carry out wicked schemes. |
| 2 | Psalm 39:9 | I have become mute; I do not open my mouth because of what You have done. |
| 3 | Psalm 46:10 | “Be still and know that I am God; I will be exalted among the nations, I will be exalted over the earth.” |
| 4 | Amos 8:3 | “In that day,” declares the Lord GOD, “the songs of the temple will turn to wailing. Many will be the corpses, strewn in silence everywhere!” |
| 5 | Habakkuk 2:20 | But the LORD is in His holy temple; let all the earth be silent before Him. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — הֵאָנֵ֣ק׀, he.'a.Nekgenerated
The verb אָנַק (anaq) is a Niphal imperative, meaning to groan or lament. It indicates a deep expression of sorrow, yet here it is instructed to be done quietly, reflecting restraint. This choice of word emphasizes the internal nature of Ezekiel's grief rather than an outward display.
In this context, the command to groan quietly contrasts with typical mourning practices, highlighting the seriousness of God's message and the need for Ezekiel to embody this in his actions. The use of the imperative form indicates a direct command, underscoring the urgency of the instruction.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse, conveying God's command to Ezekiel regarding mourning.
Sentence Structuregenerated
The verse is structured around a series of commands directed at Ezekiel, with the main verb being הֵאָנֵ֣ק׀, groan. This imperative verb governs the subsequent actions Ezekiel is instructed to take, creating a series of imperatives that build on one another.
The commands follow a clear sequence: first, to groan quietly, then to refrain from mourning, followed by instructions on attire and actions that signify a rejection of traditional mourning practices. This structure emphasizes the weight of Ezekiel's prophetic role and the seriousness of the message he is to convey.
Septuagint Backgroundgenerated
The Septuagint translates הֵאָנֵ֣ק׀ as στεναγμὸς, which means 'sighing' or 'groaning'. This choice reflects a similar concept of expressing sorrow but may imply a more subdued or internalized form of grief compared to the Hebrew.
The translation choice indicates a narrowing of the expression of grief, focusing on the internal aspect rather than the external display, aligning with the overall message of restraint in mourning.
In plain words — the whole versegenerated
Ezekiel 24:17 gives God's command to Ezekiel to groan quietly without mourning publicly for his wife. He is instructed to wear his turban and sandals, and not to cover his lips or eat the food of mourners. This reflects a unique situation where Ezekiel's actions are meant to communicate a message to the people of Israel.
Frequently Asked Questionsgenerated
God's command reflects the seriousness of the message Ezekiel is to convey to Israel, showing that his personal grief must be restrained to fulfill his prophetic role.
The turban and sandals represent readiness and dignity, indicating that Ezekiel must continue his prophetic duties despite personal loss.
This verse illustrates the theme of prophetic actions reflecting God's messages, emphasizing that personal experiences can serve as symbols for the community.
Not eating the bread of mourners signifies a rejection of traditional mourning practices, reinforcing Ezekiel's role as a prophet who must convey God's message without distraction.
Reflection Questionsgenerated
- In what ways can I demonstrate restraint in my own expressions of grief?
- How can I ensure that my actions align with my responsibilities, even in difficult times?
- What does it mean to me to embody a message or role in my community?
- How can I support others who are grieving while also respecting their need for space?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 24:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleForbear to cry,.... Groan or howl, or make any doleful noise: or, "be silent" (x): which the Talmudists (y) interpret of not greeting any person: make no mourning for the dead; use none of those
Read John Gill on Ezekiel 24 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryForbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men.
Read Robert Jamieson on Ezekiel 24 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleForbear to cry; restrain and curb thy sorrows, neither sigh nor lament. Make no mourning for the dead; when thou carriest her out to burial, make no mourning for her. Bind the tire of thine head; adorn and trim up thy head, as thou wast used to do; go not bare-headed, as 21:10, a mourner. Put on thy shoes upon thy feet: in great mournings the Jews went bare-looted, , but do not thou so, put on thy shoes. Cover not thy lips: it was a custom among them to cover either the upper lip, or mustaches, as the leper did, , and as ; and this also is forbidden the prophet. Eat not the bread of men; either of mourners, or rather of thy neighbours and friends, who were wont to visit and feast their…
Read Matthew Poole on Ezekiel 24 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 24:17 Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not [thy] lips, and eat not the bread of men.Ver. 17. Forbear to cry.] Heb., Be silent, and so suffocate thy sorrows; Ne plangas, ne plores. Not as if the dead were not to be lamented - tears are the dues of the dead, Mors mea ne careat lachrymis - or that it were unbeseeming a prophet to bewail his dead comfort, but to set forth by this figure the greatness of their ensuing sorrow, bigger than any tears; for, Curae leves loquuntur ingentes stupent. Bind the tire of thy head upon thee.] Mourners, it seems, used to go bare headed and bare footed…
Read John Trapp on Ezekiel 24 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) The tire of thine head.—This might be either the covering for the head usually worn by the people (see Ezekiel 24:23), or the special “mitre of fine linen” (Exodus 39:28) provided for the priests; but as the peculiar priestly garments were worn only when the priests were on duty within the tabernacle (Leviticus 6:10-11), it is not likely that Ezekiel used them in his captivity. The priests were expressly allowed to mourn for their nearest relations (Leviticus 21:2-3), and Ezekiel is therefore here made an exception. Among the ordinary signs of mourning was the covering of the head (2 Samuel 15:30; Jeremiah 14:3), the sprinkling of dust upon it (Ezekiel 27:30; 1 Samuel 4:12; 2 Samuel…
Read Charles John Ellicott on Ezekiel 24 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Make no mourning] As a priest, he could make no public mourning, Leviticus 21:1, c. Bind the tire of thine head] This seems to refer to the high priest's bonnet or perhaps, one worn by the ordinary priests: it might have been a black veil to cover the head. Put on thy shoes upon thy feet] Walking barefoot was a sign of grief. Cover not thy lips] Mourners covered the under part of the face, from the nose to the bottom of the chin. Eat not the bread of men.] לחם אנשים lechem anashim, "the bread of miserable men," i.e., mourners; probably, the funeral banquet.
Read AdamClarke on Ezekiel 24 →
CambridgeThe Cambridge Bible for Schools and Colleges17. Forbear to cry] sigh in silence; lit. sigh, be silent. mourning for the dead] Another order was to be expected; two accus. must be assumed. the tire of thine head] The “tire” is not necessarily the priestly tiara, but the ordinary headdress (Ezekiel 24:23), which would probably be white. Putting off the shoes was a sign of calamity, 2 Samuel 15:31, and also covering the lower part of the face up to the upper lip. Micah 3:7; Leviticus 13:45. the bread of men] Jeremiah 16:7, “Neither shall men break bread for them to comfort them for the dead, neither shall men give them the cup of consolation to drink for their father or for their mother.”
Read Cambridge on Ezekiel 24 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Forbear to cry — R.V., “sigh, but not aloud.” There could be no funeral dirge, as is so common in all oriental countries, nor were even the universal outward expressions of sorrow in dress
Read Daniel Denison Whedon on Ezekiel 24 →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
Groan quietly; do not mourn for the dead. Put on your turban and strap your sandals on your feet; do not cover your lips or eat the bread of mourners.”
Sigh, but not aloud. Make no mourning for the dead. Bind your headdress on you, and put your sandals on your feet. Don’t cover your lips, and don’t eat mourner’s bread.”
Groan quietly; do not mourn for the dead. Put on your turban and strap your sandals on your feet; do not cover your lips or eat the bread of mourners.”
Groan in silence for the dead, but do not perform mourning rites. Bind on your turban and put your sandals on your feet. Do not cover your lip and do not eat food brought by others.”
Tyndale line
Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men.
Sigh, but not aloud, make no mourning for the dead; bind thy headtire upon thee, and put thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men.
Sigh, but not aloud; make no mourning for the dead, bind thy headtire upon thee, and put thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men.
Forbear to cry, make no mourning for the dead, bind the tire of thy head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men.
Cease from sighing: make no mourning for the dead, and binde the tyre of thine head vpon thee, and put on thy shooes vpon thy feete, and couer not thy lips, and eate not the bread of men.
Strictly literal
Sigh in silence, make no mourning for the dead; bind thy turban upon thee, and put thy sandals upon thy feet, and cover not the beard, and eat not the bread of men.
Cease to groan, [for] the dead thou dost make no mourning, thy bonnet bind on thee, and thy shoes thou dost put on thy feet, and thou dost not cover over the upper lip, and bread of men thou dost not eat.'
Cease to groan [and] make no mourning [for] the dead, bind your headdress on yourself, and put your shoes on your feet, and you do not cover over the upper lip, and you do not eat [the] bread of men.”
Sigh in silence, make no mourning for the deceased, thy bonnet bind around thy head, and thy shoes put on thy feet, and cover not thyself to thy upper lip, and eat not the bread of [other] men.
You must groan silently. Do not conduct a funeral for the dead. Tie your turban on you and place your sandals on your feet, but do not veil your facial hair or eat the bread of men who mourn for having lost their wives.”
From the Latin
Sigh in silence, make no mourning for the dead: let the tire of thy head be upon thee, and thy shoes on thy feet, and cover not thy face, nor eat the meat of mourners.
Simplified
Mourn in silence. Don't have any rituals for the dead. Dress normally—have your turban on and put your sandals on your feet. Don't veil your face and don't eat the bread used by mourners.”
Let there be no sound of sorrow; make no weeping for your dead, put on your head-dress and your shoes on your feet, let not your lips be covered, and do not take the food of those in grief.
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 for this verse, with 19 of the 20 words matched. This indicates a strong consistency in the transmission of this text across different traditions.
הֵאָנֵ֣ק׀ דֹּ֗ם מֵתִים֙ אֵ֣בֶל לֹֽא־ תַֽעֲשֶׂ֔ה פְאֵֽרְךָ֙ חֲב֣וֹשׁ עָלֶ֔יךָ וּנְעָלֶ֖יךָ תָּשִׂ֣ים בְּרַגְלֶ֑יךָ וְלֹ֤א תַעְטֶה֙ עַל־ שָׂפָ֔ם וְלֶ֥חֶם אֲנָשִׁ֖ים לֹ֥א תֹאכֵֽל׃
19 of the 20 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.
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 Ezekiel 24:17
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.
אָנַק (anaq) is a primitive root meaning to cry or groan. It encompasses the actions of lamenting and making a cry, with specific forms noted in the Qal and Niphal stems. The entries consistently focus on expressions of sorrow or distress.
[אָנַק] vb. cry, groan
base
H602 אָנַק
602 'anaq aw-nak'
a primitive root; to shriek:--cry, groan.
אָנַק (a.naq) — to groan.
1) to cry, groan
1a) (Qal) to cry, lament
1b) (Niphal) to make lamentation
V-Niphal-Impv-2ms — Verb · Niphal · imperative second person masculine singularHVNv2ms
דָּמַם (damam) is a Hebrew verb primarily meaning to be silent or still, with implications of astonishment or cessation. It can also convey the idea of perishing or being destroyed. The word appears in various forms, including Qal, Niphal, Poal, and Hiphil, indicating different nuances of silence and stillness. Notably, it is associated with wailing in Isaiah 23:2.
[דָּמַם] vb. be or grow dumb, silent, still
Qal
be silent
be still (opp. to both speech and motion)
be struck dumb, astounded
Niph. be made silent, i.e. destroyed
Po. ‘composed and quieted my soul’
H1826a דָּמַם be or grow dumb, silent, still H1826b דָּמַם wail
1826 damam daw-man'
a prim root (compare 1724, 1820); to be dumb; by implication,
to be astonished, to stop; also to perish:--cease, be cut down
(off), forbear, hold peace, quiet self, rest, be silent, keep
(put to) silence, be (stand) still, tarry, wait.
see HEBREW for 01724
see HEBREW for 01820
דָּמַם (da.mam) — to silence: stationary.
: stationary
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to wail.
wail
דָּמַם (da.mam) — to silence: silent.
: silent
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to silence: destroyed.
: destroyed
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
→ Raised to life, (see Heb 11:35
→ INSTANCES OF
The son of the widow of Zarephath 1Ki 17:17-23
The Shunammite woman's son 2Ki 4:32-37
The young man laid in Elisha's grave 2Ki 13:21
The widow's son Lu 7:12-15
Jairus' daughter Lu 8:49-55
Lazarus Joh 11:43,44
Dorcas Ac 9:37-40
Eutychus Ac 20:9-12
Prepared for burial by washing Ac 9:37
אֵ֫בֶל (ebel) means mourning, particularly in the context of grief for the dead. It encompasses various aspects of mourning, including rites, mourning attire, and the period associated with mourning. The word is derived from a root meaning lamentation.
אֵ֫בֶל n.m. mourning
base
H60 אֵ֫בֶל mourning
60 'ebel ay'-bel
from 56; lamentation:--mourning.
see HEBREW for 056
אֵ֫בֶל (e.vel) — mourning.
1) mourning
1a) for the dead
1b) for rites of mourning (metaph)
1c) mourning garb
1d) period of mourning
N-ms — Noun common · masculine singular absoluteHNcmsa
morn'-ing.
See BURIAL; GRIEF.
One marked feature of Oriental mourning is what may be called its studies publicity and the careful observance of the prescribed ceremonies. (Genesis 23:2; Job 1:20; 2:12) Among the particular forms observed the following may be mentioned: (a) Rending the clothes. (Genesis 37:29,34; 44:13) etc. (b) Dressing in sackcloth. (Genesis 37:34; 2 Samuel 3:31; 21:10) etc. (c) Ashes, dust or earth sprinkled on the person. (2 Samuel 13:19; 15:32) etc. (d) Black or sad-colored garments. (2 Samuel 14:2;
The Hebrews, at the death of their friends and relations, made striking demonstrations of grief and mourning. They wept, tore their clothes, smote their breasts, threw dust upon their heads, Jos 7:6, and lay upon the ground, went barefooted, pulled their hair and beards, or cut them, Ezr 9:3 Isa 15:2, and made incisions on their breasts, or tore them with their nails, Le 19:28 21:5 Jer 16:6 48:37. The time of mourning was commonly seven days, 1Sa 31:11-13; but it was lengthened or shortened according to circumstances,
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
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
פְּאֵר (pe'er) refers to a head-dress or turban, possibly originating from an ornamental item. The term is associated with embellishments and beauty, suggesting a decorative function. It is derived from a related root, פָּאַר (pa'ar), which also pertains to adornment.
פְּאֵר n.m. head-dress, turban (? orig. ornament)
base
H6287 פְּאֵר head-dress, turban (? orig. ornament)
6287 p'er peh-ayr'
from 6286; an embellishment, i.e. fancy head-dress:--beauty,
bonnet, goodly, ornament, tire.
see HEBREW for 06286
פְּאֵר (pe.er) — headdress.
head-dress, ornament, turban
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
חָבַשׁ (chabash) is a Hebrew verb meaning to bind, tie, or saddle. It covers a range of actions from physically binding something up to metaphorically governing or restraining. The word appears in various forms, including Qal (to bind) and Piel (to restrain). The entries consistently emphasize its meanings related to binding and governance.
[חָבַשׁ] vb. bind, bind on, bind up
Qal
bind, bind on
bind up
Pi. bind, restrain
Pu. be bound up
base
H2280 חָבַשׁ bind, bind on, bind up
2280 chabash khaw-bash'
a primitive root; to wrap firmly (especially a turban,
compress, or saddle); figuratively, to stop, to rule:--bind
(up), gird about, govern, healer, put, saddle, wrap about.
חָבַשׁ (cha.vash) — to saddle/tie.
1) to tie, bind, bind on, bind up, saddle, restrain, bandage, govern
1a) (Qal)
1a1) to bind, bind on
1a2) to bind up
1b) (Piel) to bind, restrain
1c) (Pual) to be bound up
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp2ms
נַ֫עַל (na`al) refers to a sandal or shoe, derived from a root meaning related to a sandal tongue. The term can also symbolize occupancy, a refusal to marry, or something of little value. It appears in contexts discussing footwear, as noted in the Brown-Driver-Briggs and Strong's entries.
נַ֫עַל n.f. sandal, shoe
base
H5275 נַ֫עַל sandal, shoe
5275 na`al nah'-al
or (feminine) na;alah {nah-al-aw'}; from 5274; properly, a
sandal tongue; by extens. a sandal or slipper (sometimes as a
symbol of occupancy, a refusal to marry, or of something
valueless):--dryshod, (pair of) shoe((-latchet), -s).
see HEBREW for 05274
נַ֫עַל (na.al) — sandal.
sandal, shoe
Conj | N-fp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp2ms
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
Prep | N-fd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
עָטָה (atah) is a Hebrew verb meaning to wrap, enwrap, or cover oneself. It can also mean to grasp. The entries indicate that in the Qal form, it refers to actions like wrapping or enveloping, while the Hiphil form involves covering someone with shame. The word appears in contexts related to mourning and physical covering.
עָטָה vb. wrap oneself, enwrap, envelop oneself
Qal
wrap, envelop oneself with sthg.
Hiph. thou hast wrapped shame upon him
H5844a עָטָה wrap oneself, enwrap, envelop oneself H5844b עָטָה grasp
5844 `atah aw-taw'
a primitive root; to wrap, i.e. cover, veil, cloth, or
roll:--array self, be clad, (put a) cover (-ing, self), fill,
put on, X surely, turn aside.
עָטָה (a.tah) — to enwrap.
1) to cover, enwrap, wrap oneself, envelop oneself
1a) (Qal)
1a1) to wrap, envelop oneself
1a2) to cover (the beard in mourning)
1a3) mourner, one who covers (participle)
1b) (Hiphil) to cover, enwrap, envelop
עָטָה (a.tah) — to grasp.
1) to grasp
1a) (Qal) to grasp
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
שָׂפָם (sapham) refers to a mustache or beard, specifically as a lip-piece. It is derived from the root word for 'beard' and is noted in various lexicons as relating to facial hair.
שָׂפָם n.[m.] moustache
base
H8222 שָׂפָם
8222 sapham saw-fawm'
from 8193; the beard (as a lip-piece):--beard, (upper) lip.
see HEBREW for 08193
שָׂפָם (sa.pham) — mustache.
moustache
N-ms — Noun common · masculine singular absoluteHNcmsa
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
Conj | N-cs — Conjunction · noun common masculine singular constructHC/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…
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
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…
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)
HTn — ParticleHTn
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
