Habakkuk 2:18 — Word Study
WLCמָֽה־ הוֹעִ֣יל פֶּ֗סֶל כִּ֤י פְסָלוֹ֙ יֹֽצְר֔וֹ מַסֵּכָ֖ה וּמ֣וֹרֶה שָּׁ֑קֶר כִּ֣י בָטַ֞ח יֹצֵ֤ר יִצְרוֹ֙ עָלָ֔יו לַעֲשׂ֖וֹת אֱלִילִ֥ים אִלְּמִֽים׃ ס
BSAWhatmâh useyaʻal■ [profit, benefit] is an idolpeçel [graven image, false god] thatkîy a craftsmanyâtsar [maker, former] should carve itpâçal■ [hew, shape] [or] an imagemaççêkâh [molten image, teachers of lies] a teacheryârâh [one who shows or points out] of liessheqer [deception, falsehood] Forkîy trustsbâṭach■ [has confidence, relies] in his own creationyêtser [formation, work] he makesʻâsâh [forms, shapes] idolsʼĕlîyl [worthless things, false gods] that cannot speakʼillêm [are mute, dumb]
| Greek | English | Parsing |
|---|---|---|
| מָֽה־ | what? | Pronoun |
| הוֹעִ֣יל | does it profit | Verb, Hiphil, perfect third person masculine singular |
| פֶּ֗סֶל | a carved image | Noun common, masculine singular absolute |
| כִּ֤י | that | Particle |
| פְסָלוֹ֙ | he has carved it | Verb qal perfect third person masculine singular, suffix |
| יֹֽצְר֔וֹ | [one who] formed it | Verb qal participle (active) masculine singular common, suffix |
| מַסֵּכָ֖ה | a molten image | Noun common, feminine singular absolute |
| וּמ֣וֹרֶה | and [one which] teaches | Conjunction, verb hiphil participle (active) masculine singular |
| שָּׁ֑קֶר | falsehood | Noun common, masculine singular absolute |
| כִּ֣י | for | Particle |
| בָטַ֞ח | he relies | Verb, Qal, perfect third person masculine singular |
| יֹצֵ֤ר | [one who] formed | Verb, Qal, participle (active) masculine singular |
| יִצְרוֹ֙ | form his | Noun common masculine singular construct, suffix |
| עָלָ֔יו | on it | Preposition, suffix |
| לַעֲשׂ֖וֹת | to make | Preposition, verb qal infinitive construct common |
| אֱלִילִ֥ים | idols | Noun common, masculine plural absolute |
| אִלְּמִֽים׃ ס | dumb | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | What use is an idol, that a craftsman should carve it— or an image, a teacher of lies? For its maker trusts in his own creation; he makes idols that cannot speak. |
| KJV | ¶ What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols? |
| ASV | What profiteth the graven image, that the maker thereof hath graven it; the molten image, even the teacher of lies, that he that fashioneth its form trusteth therein, to make dumb idols? |
| YLT | What profit hath a graven image given That its former hath graven it? A molten image and teacher of falsehood, That trusted hath the former on his own formation — to make dumb idols? |
| WEB | “What value does the engraved image have, that its maker has engraved it; the molten image, even the teacher of lies, that he who fashions its form trusts in it, to make mute idols? |
| BBE | What profit is the pictured image to its maker? and as for the metal image, the false teacher, why does its maker put his faith in it, making false gods without a voice? |
Translations agree on the essential meaning of the verse, particularly regarding the futility of idols.
The sentence features a main clause followed by a relative clause and an alternative clause, emphasizing the absurdity of idol worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָעַל
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 — Habakkuk 2:18
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 Futility of Idolatrygenerated
Habakkuk 2:18 questions the usefulness of idols, emphasizing that they are mere creations of human hands. The prophet contrasts these lifeless images with the living God, who is worthy of trust. This verse is part of a broader discourse on the consequences of idolatry, leading into a declaration of God's sovereignty in Habakkuk 2:20.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 37:38 | One day, while he was worshiping in the temple of his god Nisroch, his sons Adrammelech and Sharezer put him to the sword and escaped to the land of Ararat. And his son Esar-haddon reigned in his place. |
| 2 | Isaiah 42:17 | But those who trust in idols and say to molten images, ‘You are our gods!’ will be turned back in utter shame. |
| 3 | Isaiah 44:9–10 | All makers of idols are nothing, and the things they treasure are worthless. Their witnesses fail to see or comprehend, so they are put to shame. |
| 4 | Isaiah 45:16–20 | They will all be put to shame and humiliated; the makers of idols will depart together in disgrace. |
| 5 | Isaiah 46:1–2 | Bel crouches; Nebo cowers. Their idols weigh down beasts and cattle. The images you carry are burdensome, a load to the weary animal. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — פֶּ֗סֶל, Pe.selgenerated
The Hebrew word פֶּסֶל (pe.sel) refers to an idol or carved image, emphasizing its role as a false god. It is derived from a root meaning 'to carve' and is often associated with the act of creating objects of worship that divert attention from the true God.
In this verse, פֶּסֶל serves as the subject of the question posed by Habakkuk, highlighting the absurdity of relying on something that is inanimate and cannot provide guidance or truth.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which translates פֶּסֶל as idol.
Sentence Structuregenerated
The verse begins with a rhetorical question — מָֽה־, what? — followed by a clause that defines the subject, פֶּ֗סֶל, idol. The structure emphasizes the absurdity of crafting something that cannot speak or provide guidance.
The finite verb הוֹעִ֣יל, does it profit, governs the main clause, with subsequent clauses elaborating on the nature of the idol and the trust placed in it by its maker.
Septuagint Backgroundgenerated
In the Septuagint, פֶּסֶל is rendered as γλυπτόν, which reinforces the idea of a carved image. This choice reflects the physical aspect of idolatry, emphasizing the craftsmanship involved in creating these false gods.
The term וּמ֣וֹרֶה is translated as φαντασίαν, which suggests a broader interpretation of the idol as not just an object, but as a source of deception.
In plain words — the whole versegenerated
Habakkuk 2:18 questions the value of idols, asking what profit there is in them. The verse points out that a craftsman shapes an idol, but it cannot speak or provide guidance. The maker trusts in their own creation, highlighting the futility of relying on something that is mute and lifeless.
Frequently Asked Questionsgenerated
The question emphasizes the absurdity of idol worship, challenging the reader to consider the value of trusting in something that cannot communicate or act.
This verse fits within Habakkuk's critique of idolatry, contrasting the lifelessness of idols with the living God, who is sovereign and worthy of trust.
The term suggests that idols not only lack life but also lead people away from the truth, promoting deception instead of genuine guidance.
It highlights the tendency of humans to create and trust in their own works, often leading to misplaced faith in things that cannot fulfill their needs.
Reflection Questionsgenerated
- What are some modern-day equivalents of idols that people might trust in instead of God?
- How can I ensure that my trust is placed in the true God rather than in created things?
- In what ways do I see the influence of deception in my life or community?
- How can this verse encourage me to reflect on the value I place on my own creations or achievements?
The early church on this verse — how the Fathers read it
The early church father Jerome comments on this verse, arguing against the profit of idol-making and highlighting the folly of trusting in lifeless creations.
What profit is there in a carved image, because the maker thereof hath carved it, a molten and a false image? because the maker thereof hath trusted in his own workmanship, to make dumb idols.Early Church Fathers on Habakkuk 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Habakkuk 2:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhat profiteth the graven image that the maker thereof hath graven it,.... The graven images the church of Rome enjoins the worship of; the images of the Trinity, of Christ, of the Virgin Mary, of
Read John Gill on Habakkuk 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhat profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?
Read Robert Jamieson on Habakkuk 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere the prophet removes the confidences of Babylon; she would boast of her gods, and depend on them, but this will be vain and unprofitable, it is not imaginable that these idols should help these persons. The graven image; carved in wood, or stone, for of such materials did these idolmakers sometimes make their gods. The maker: it is brutish folly in any one to value, or desire to be helped, by such lifeless idols, but it is greatest folly for him that makes the image, that remember how it was hewed, plead, tumbled about, and all this without the least degree of sense or feeling of what it suffered; and can that be sensible of my sorrows which feels not any thing itself? The molten image…
Read Matthew Poole on Habakkuk 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHabakkuk 2:18 What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?Ver. 18. What profiteth the graven image] The Chaldees promised themselves much help against their enemies from their idols; and were ready to say, as that Roman emperor, Antoninus, the philosopher, did, when he was to meet his enemy, Non sic deos coluimus, ut ille nos vinceret: We have not so served the gods as that he should overcome us. The prophet here rejecteth their confidence, and layeth open their folly. See the like Jeremiah 10:8; Jeremiah 10:14-15 Zechariah 10:2 Isaiah 44:16-17, &c. Confer…
Read John Trapp on Habakkuk 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6-20) The destruction of the Chaldæans has hitherto been only implied. It is now plainly foretold in a denunciatory song, put into the mouths of the invader’s victims. In this song there are five strophes, of three verses each, 6-8; 9-11; 12-14; 15-17; 18-20.
Read Charles John Ellicott on Habakkuk 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. What profiteth the graven image] This is against idolatry in general, and every species of it, as well as against those princes, priests, and people who practice it, and encourage others to do the same. See on the parallel passages in the margin. (Isaiah 44:9-10; Isaiah 46:2) Dumb idols?] אלילים אלמים elilim illemim, "dumb nothings." This is exactly agreeable to St. Paul, 1 Corinthians 8:4, who says, "An idol is nothing in the world." What signify the idols worshipped by the Chaldeans, Tyrians, and Egyptians? They have not been able to save their worshippers.
Read AdamClarke on Habakkuk 2 →CambridgeThe Cambridge Bible for Schools and Colleges18–20. Fifth woe: the irrational idolatries of the Chaldean. Isaiah 19:1; Isaiah 21:918. What profiteth the graven image?] The idea that the idols do not profit, i.e. save or deliver, is often expressed; 1 Samuel 12:21; Isaiah 44:10; Jeremiah 2:8; Jeremiah 2:11; Jeremiah 16:19. Comp. Isaiah 46; Jeremiah 10. and a teacher of lies] Here the “teacher” is the idol itself, not its priest or prophet as in Isaiah 9:15, because the priest or prophet only expressed the indications or intimations given by the god. These intimations are called “lies,” Zechariah 10:2. The term teacher occurs in the name Oak Moreh (Genesis 12:6), which was probably a “talking oak,” in which a deity resided and from…
Read Cambridge on Habakkuk 2 →Albert Barnes1798–1870Barnes' Notes on the BibleWhat profiteth - (Hath profited) הועיל מה. Samuel warned them, “Serve the Lord with all your heart, and turn ye not aside; for (it would be) after vanities which will not profit nor deliver for they
Read Albert Barnes on Habakkuk 2 →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
What use is an idol, that a craftsman should carve it— or an image, a teacher of lies? For its maker trusts in his own creation; he makes idols that cannot speak.
“What value does the engraved image have, that its maker has engraved it; the molten image, even the teacher of lies, that he who fashions its form trusts in it, to make mute idols?
What use is an idol, that a craftsman should carve it—or an image, a teacher of lies? For its maker trusts in his own creation; he makes idols that cannot speak.
What good is an idol? Why would a craftsman make it? What good is a metal image that gives misleading oracles? Why would its creator place his trust in it and make such mute, worthless things?
Tyndale line
¶ What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?
What profiteth the graven image, that the maker thereof hath graven it; the molten image, even the teacher of lies, that he that fashioneth its form trusteth therein, to make dumb idols?
What profiteth the graven image, that the maker thereof hath graven it; the molten image, and the teacher of lies, that the maker of his work trusteth therein, to make dumb idols?
What profiteth the graven image that its maker hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?
What profiteth the image? for the maker thereof hath made it an image, and a teacher of lies, though he that made it, trust therein, when he maketh dumme idoles.
Strictly literal
What profiteth the graven image that the maker thereof hath graven it? the molten image, and the teacher of falsehood, that the maker of his work dependeth thereon, to make dumb idols?
What profit hath a graven image given That its former hath graven it? A molten image and teacher of falsehood, That trusted hath the former on his own formation — to make dumb idols?
What profit has a carved image given || That its former has hewn it? A molten image and teacher of falsehood, || That the former has trusted on his own formation—to make mute idols?
What profiteth the graven image that its maker hath graven it? the molten image, and a teacher of falsehood? that the maker of his image trusteth therein, while making dumb idols?
What does the carved figure profit you? For the one who has carved it, or who casts a figure from molten metal, is a teacher of lies; for he trusts his own handiwork when he makes these mute gods.
From the Latin
What doth the graven thing avail, because the maker thereof hath graven it, a molten, and a false image? because the forger thereof hath trusted in a thing of his own forging, to make dumb idols.
Simplified
What use is a wooden idol carved by human hands, or a metal image that teaches lies? What is the point of their makers trusting in their own handiwork, creating idols that can't speak?
What profit is the pictured image to its maker? and as for the metal image, the false teacher, why does its maker put his faith in it, making false gods without a voice?
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 the verse as a critique of idols and their makers, asserting that the craftsman trusts in his own creation. The Septuagint largely agrees with the Masoretic Text, matching 16 out of 17 words, though its word order and articles differ due to its translation style. The Dead Sea Scrolls fragment also aligns closely with the Masoretic Text, containing 15 words, though some are partly restored or supplied by an editor. Overall, the primary witnesses agree on the essential message of the verse, highlighting the futility of idol-making.
מָֽה־ הוֹעִ֣יל פֶּ֗סֶל כִּ֤י פְסָלוֹ֙ יֹֽצְר֔וֹ מַסֵּכָ֖ה וּמ֣וֹרֶה שָּׁ֑קֶר כִּ֣י בָטַ֞ח יֹצֵ֤ר יִצְרוֹ֙ עָלָ֔יו לַעֲשׂ֖וֹת אֱלִילִ֥ים אִלְּמִֽים׃ ס
16 of the 17 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.
פסל כי פסל׳ו יצר׳ו מסכה [ומורה] שקר [כי] בטח יצר יצר׳ו עלי׳ו לעשות אלילים אלמים
15 words of the verse are on this fragment — 4 partly restored, 2 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 Habakkuk 2:18
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
יָעַל (ya'al) is a Hebrew verb that primarily appears in the Hiphil form, meaning to profit, benefit, or avail. It is built from a root that suggests the idea of ascending or being valuable. The lexicons emphasize its use in contexts related to gaining or being useful.
[יָעַל] vb. only Hiph. profit, avail, benefit
base
H3276 יָעַל only Hiph. profit, avail, benefit
3276 ya`al yaw-al'
a primitive root; properly, to ascend; figuratively, to be
valuable (objectively: useful, subjectively: benefited):--X at
all, set forward, can do good, (be, have) profit, (able).
יָעַל (ya.al) — to gain.
(Hiphil) to gain, profit, benefit, avail
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
פֶּ֫סֶל (pecel) means 'idol' or 'image.' It is derived from the root word for 'carved' or 'graven' and is used to refer to physical representations of deities. The entries consistently emphasize its meaning as an idol, with no significant disagreement among the lexicons.
פֶּ֫סֶל 31 n.m. idol, image
base
H6459 פֶּ֫סֶל idol, image
6459 pecel peh'-sel
from 6458; an idol:--carved (graven) image.
see HEBREW for 06458
פֶּ֫סֶל (pe.sel) — idol.
idol, image
Also means: pe.sil (פָּסִיל "idol" H6456)
N-ms — Noun common · masculine singular absoluteHNcmsa
im'-aj (tselem; eikon): Its usage falls under 3 main heads.
(1) "Image" as object of idolatrous worship (translations about a dozen words, including maccekhah, "molten image" (De 9:12, etc.); matstsebhah, in the King James Version translated "image" or "pillar," in the Revised Version (British and American) always "pillar" (Ex 23:24, etc.); pecel, "graven image" (Ex 20:4, etc.); tselem, "image" (2Ki 11:18, etc.); eikon, "image" (e.g. Re 14:9));
(2) of man as made in the image of God; (3) of Christ as the image of God. Here we are concerned with the last two usages. For "image" in connection with idolatrous practices, see…
[IDOL]
An exact and complete copy or counterpart of any thing. Christ is called "the image of God," 2Co 4:4 Col 1:15 Heb 1:3, as being the same in nature and attributes. The image of God in which man was created, Ge 1:27 was in his spiritual, intellectual, and moral nature, in righteousness and true holiness. The posterity of Adam were born in his fallen, sinful likeness, Ge 5:3; and as we have borne the image of sinful Adam, so we should be molded into the moral image of the heavenly man Christ, 1Co 15:47-49 2Co 3:18.
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
פָּסַל (pa.sal) is a primitive root meaning to hew or carve, applicable to both wood and stone. The entries emphasize its use in cutting or shaping materials, particularly in the context of quarrying. There are no significant disagreements among the lexicons regarding its meaning.
פָּסַל vb. hew, hew into shape
base
H6458 פָּסַל hew, hew into shape
6458 pacal paw-sal'
a primitive root; to carve, whether wood or stone:--grave,
hew.
פָּסַל (pa.sal) — to hew.
1) to cut, hew, hew into shape
1a) (Qal) to hew, hew out, quarry
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3ms
The Hebrew word יָצַר (yatsar) means to form or fashion, often in the context of creation, whether by human or divine activity. It encompasses the act of shaping, as a potter does, and can refer to the formation of individuals or the people of Israel. The word also implies planning or preordaining in a figurative sense.
יָצַר vb. form, fashion
Qal
of human activity
of divine activity
Niph. before me a god was not formed (created)
Pu. days (that) were pre-ordained (in divine purpose)
Hoph. any weapon that is formed against thee will not prosper.
base
H3335 יָצַר form, fashion
3335 yatsar yaw-tsar'
probably identical with 3334 (through the squeezing into
shape); ((compare 3331)); to mould into a form; especially as
a potter; figuratively, to determine (i.e. form a
resolution):--X earthen, fashion, form, frame, make(-r),
potter, purpose.
see HEBREW for 03334
see HEBREW for 03331
יָצַר (ya.tsar) — to form: formed.
: formed
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
יָצַר (ya.tsar) — to form: potter.
: potter
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
V-Qal — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp3ms
מַסֵּכָה (maccekah) refers to a concept of pouring or fusion, primarily associated with molten metal or images, as well as libations or drink offerings. It can also denote woven materials, such as coverings or veils. The term encompasses both physical objects and ritual practices, highlighting its dual significance in ancient contexts.
מַסֵּכָה n.f. 1. molten metal, or image; 2. libation
libation, with covenant sacrif. in making covenant
molten metal, or image
base
מַסֵּכָה n.f. woven stuff, web, esp. as covering
base
H4541a מַסֵּכָה . molten metal, or image
. libation
H4541b מַסֵּכָה woven stuff, web, esp. as covering
4541 maccekah mas-say-kaw'
from 5258; properly, a pouring over, i.e. fusion of metal
(especially a cast image); by implication, a libation, i.e.
league; concretely a coverlet (as if poured out):--covering,
molten (image), vail.
see HEBREW for 05258
מַסֵּכָה (mas.se.khah) — liquid.
1) a pouring, libation, molten metal, cast image, drink offering
1a) libation (with covenant sacrifice)
1b) molten metal, molten image, molten gods
מַסֵּכָה (mas.se.khah) — veil.
web, covering, veil, woven stuff
N-fs — Noun common · feminine singular absoluteHNcfsa
mol'-t'-n.
See IMAGES.
The Hebrew word יָרָא (*yarah*) encompasses meanings related to shooting, pouring, and throwing. It can refer to actions like shooting arrows or casting water, as well as figurative uses such as teaching or directing. The entries indicate that it has both a literal and a figurative range, with roots in the idea of flowing or pointing out.
[יָרָא] vb. shoot, pour
Qal shoot with arrows
Hiph. and they shot at; Pt. pl. the shooters, archers
Hoph. he that watereth shall himself also be watered
base
יָרָה vb. throw, shoot
Qal
throw, cast
cast (= lay, set), corner-stone; pillar
shoot arrows
throw water, rain
Niph. shot through (with arrows)
Hiph.
throw, cast
shoot (arrows)
throw water, rain
point out, shew
direct, teach, instruct
base
H3384a יָרָא shoot, pour H3384b יָרָה throw, shoot .. throw, cast
. cast (= lay, set), corner-stone; pillar
. shoot arrows
. throw water, rain
. shot through (with arrows)
. . throw, cast
. shoot (arrows)
. throw water, rain
. point out, shew
. direct, teach, instruct
3384 yarah yaw-raw'
or (2 Chr. 26:15) yara; {yaw-raw'}; a primitive root;
properly, to flow as water (i.e. to rain); transitively, to
lay or throw (especially an arrow, i.e. to shoot);
figuratively, to point out (as if by aiming the finger), to
teach:--(+) archer, cast, direct, inform, instruct, lay, shew,
shoot, teach(-er,-ing), through.
יָרָא (ya.ra) — to shoot.
1) to shoot, pour
1a) (Qal)
1a1) to shoot arrows
1b) (Hiphil)
1b1) to shoot at
1b2) part. shooter, archer
1c) to throw water, rain
יָרָה (ya.rah) — to show.
1) to point out, show
1b) to direct, teach, instruct
Conj | V-Hiphil — Conjunction · verb hiphil participle (active) masculine singularHC/Vhrmsa
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
N-ms — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
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…
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word יָצַר (yatsar) means to form or fashion, often in the context of creation, whether by human or divine activity. It encompasses the act of shaping, as a potter does, and can refer to the formation of individuals or the people of Israel. The word also implies planning or preordaining in a figurative sense.
יָצַר vb. form, fashion
Qal
of human activity
of divine activity
Niph. before me a god was not formed (created)
Pu. days (that) were pre-ordained (in divine purpose)
Hoph. any weapon that is formed against thee will not prosper.
base
H3335 יָצַר form, fashion
3335 yatsar yaw-tsar'
probably identical with 3334 (through the squeezing into
shape); ((compare 3331)); to mould into a form; especially as
a potter; figuratively, to determine (i.e. form a
resolution):--X earthen, fashion, form, frame, make(-r),
potter, purpose.
see HEBREW for 03334
see HEBREW for 03331
יָצַר (ya.tsar) — to form: formed.
: formed
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
יָצַר (ya.tsar) — to form: potter.
: potter
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
יֵ֫צֶר (yetser) refers to a concept of form, framing, or purpose, often associated with creation or intention. It can denote physical forms like pottery or graven images, as well as abstract ideas such as imagination and purpose. The word is built from the root meaning 'to form' and covers both tangible and intellectual frameworks.
יֵ֫צֶר n.m. form, framing, purpose
pottery, formed by the potter
form of a graven image
form of man as made on the dust
of what is framed in the mind
base
H3336 יֵ֫צֶר form, framing, purpose
3336 yetser yay'-tser
from 3335; a form; figuratively, conception (i.e.
purpose):--frame, thing framed, imagination, mind, work.
see HEBREW for 03335
יֵ֫צֶר (ye.tser) — intention.
1) form, framing, purpose, framework
1a) form
1a1) pottery
1a2) graven image
1a3) man (as formed from the dust)
1b) purpose, imagination, device (intellectual framework)
V-Qal | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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/Sp3ms — Preposition · suffixHR/Sp3ms
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
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
אֱלִיל (eliyl) refers to something that is worthless or of no value, often used to describe idols or false gods. It is derived from a root meaning 'insufficiency' or 'vanity.' The term appears in contexts that emphasize its lack of worth, including references to worthless shepherds.
אֱלִיל n.m. insufficiency, worthlessness
the shepherd of worthlessness = the worthless shepherd
concr. worthless gods, idols
base
H457 אֱלִיל insufficiency, worthlessness
457 'eliyl el-eel'
apparently from 408; good for nothing, by anal. vain or
vanity; specifically an idol:--idol, no value, thing of
nought.
see HEBREW for 0408
אֱלִיל (e.lil) — idol.
1) of nought, good for nothing, worthless
1a) of physicians, a shepherd, a divination
1b) of false gods
N-mp — Noun common · masculine plural absoluteHNcmpa
אִלֵּם (illem) means 'dumb' or 'unable to speak.' It is derived from a root that indicates speechlessness. The entries consistently describe it as mute or silent, with no significant disagreement among the lexicons.
אִלֵּם adj. dumb, unable to speak
base
H483 אִלֵּם dumb, unable to speak
483 'illem il-lame'
from 481; speechless:--dumb (man).
see HEBREW for 0481
אִלֵּם (il.lem) — mute.
mute, silent, dumb, unable to speak
Adj — AdjHAampa
dum (alam, 'illem, literally, "tied in the tongue"; kophos): Used either as expressing the physical condition of speechlessness, generally associated with deafness, or figuratively as meaning the silence produced by the weight of God's judgments (Ps 39:2-9; Da 10:15) or the oppression of external calamity (Ps 38:13). As an adjective it is used to characterize inefficient teachers destitute of spirituality ("dumb dogs," Isa 56:10). The speechlessness of Saul's companions (Ac 9:7) was due to fright; that of the man without the wedding garment was because he had no excuse to give (
Dumb
From natural infirmity (Ex. 4:11); not knowing what to say (Prov. 31:8); unwillingness to speak (Ps. 39:9; Lev. 10:3). Christ repeatedly restored the dumb (Matt. 9:32, 33; Luke 11:14; Matt. 12:22) to the use of speech.