Isaiah 38:11 — Word Study
WLCאָמַ֙רְתִּי֙ לֹא־ אֶרְאֶ֣ה יָ֔הּ יָ֖הּ בְּאֶ֣רֶץ הַחַיִּ֑ים לֹא־ אַבִּ֥יט אָדָ֛ם ע֖וֹד עִם־ י֥וֹשְׁבֵי חָֽדֶל׃
BSAI saidʼâmar■ I will never againlôʼ seerâʼâh▸ the LORDYâhh [even] the LORDYâhh [Jah, the shortened form of God's name] in the landʼerets [earth, territory] of the livingchay [having physical or spiritual life] I will nolôʼ longerʻôwd look onnâbaṭ▸ [gaze, regard carefully] mankindʼâdâm [human beings, people] withʻim those who dwellyâshab [reside, live] in this worldchedel△ [the earth, a region]
| Greek | English | Parsing |
|---|---|---|
| אָמַ֙רְתִּי֙ | I said | Verb, Qal, perfect first person common singular |
| לֹא־ | not | Particle |
| אֶרְאֶ֣ה | I will see | Verb, Qal, imperfect first person common singular |
| יָ֔הּ | Yahweh | Noun proper masculine |
| יָ֖הּ | Yahweh | Noun proper masculine |
| בְּאֶ֣רֶץ | in [the] land of | Preposition, noun common feminine singular construct |
| הַחַיִּ֑ים | the living | Particle |
| לֹא־ | not | Particle |
| אַבִּ֥יט | I will look at | Verb, Hiphil, imperfect first person common singular |
| אָדָ֛ם | humankind | Noun common, masculine singular absolute |
| ע֖וֹד | again | Adv |
| עִם־ | with | Preposition |
| י֥וֹשְׁבֵי | [the] inhabitants of | Verb, Qal, participle (active) masculine plural common |
| חָֽדֶל׃ | cessation | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I said, “I will never again see the LORD, even the LORD, in the land of the living; I will no longer look on mankind with those who dwell in this world. |
| KJV | I said, I shall not see the LORD, even the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world. |
| ASV | I said, I shall not see Jehovah, even Jehovah in the land of the living: I shall behold man no more with the inhabitants of the world. |
| YLT | I said, I do not see Jah — Jah! In the land of the living, I do not behold man any more, With the inhabitants of the world. |
| WEB | I said, “I won’t see Yah, Yah in the land of the living. I will see man no more with the inhabitants of the world. |
| BBE | I said, I will not see the Lord, even the Lord in the land of the living: I will not see man again or those living in the world. |
Where they part company is in the phrasing of the lament — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses, indicating the speaker's feelings of separation and despair.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 14 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 38:11
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 — Hezekiah's Lamentgenerated
Isaiah 38:11 captures a moment of deep despair as the speaker, likely King Hezekiah, reflects on his impending death and the separation from God and humanity. This lament highlights the emotional struggle faced when confronting mortality and the fear of being cut off from both divine and human relationships. The surrounding verses provide context to this profound moment, revealing the speaker's pain and longing for life and connection.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 35:14–15 | How much less, then, when you say that you do not see Him, that your case is before Him and you must wait for Him, |
| 2 | Psalm 6:4–5 | Turn, O LORD, and deliver my soul; save me because of Your loving devotion. |
| 3 | Psalm 27:13 | Still I am certain to see the goodness of the LORD in the land of the living. |
| 4 | Psalm 31:22 | In my alarm I said, “I am cut off from Your sight!” But You heard my plea for mercy when I called to You for help. |
| 5 | Psalm 116:8–9 | For You have delivered my soul from death, my eyes from tears, my feet from stumbling. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אָמַר, 'a.Mar.tigenerated
The verb אָמַר (amar) means 'to say' or 'to speak' and encompasses a wide range of meanings, including to command, promise, or express thoughts. In this verse, it indicates the speaker's declaration of his feelings regarding his fate.
The first-person perfect form emphasizes a completed action, suggesting that this statement is a definitive expression of his current state of mind and feelings about the future.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb אָמַרְתִּי (amar) governs the entire verse, with two clauses following it that express what the speaker will not do: see the LORD and look at humankind.
The structure emphasizes the speaker's finality in his statements, with the negation לֹא (lo') reinforcing the sense of despair and separation.
Septuagint Backgroundgenerated
The Septuagint translates אָמַר as εἶπα, which means 'I said.' This choice aligns closely with the Hebrew meaning, maintaining the speaker's declaration of his feelings.
The Greek word συγγενείας for חֶדֶל suggests a broader interpretation of the state of being, possibly indicating a focus on the relational aspect of the world rather than just a physical location.
In plain words — the whole versegenerated
Isaiah 38:11 shows a deep lament from the speaker, expressing that he will never see the LORD again in the land of the living. He feels cut off from both God and humanity, indicating a profound sense of loss and despair.
Frequently Asked Questionsgenerated
The speaker is expressing a deep sense of despair, feeling that he will not experience God's presence in life again.
The lament reflects the speaker's sorrow about being cut off from human relationships and the shared experience of life.
This phrase emphasizes the contrast between life and death, highlighting the speaker's fear of dying and being separated from both God and humanity.
This verse encapsulates the struggle with mortality and the fear of separation from God, a theme that resonates throughout the Scriptures.
Reflection Questionsgenerated
- How do I process feelings of despair or loss in my own life?
- What does it mean to me to feel the presence of God in my life?
- In what ways can I connect with others who may feel isolated or cut off?
- How can I find hope in the face of mortality and separation?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 38:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI said, I shall not see the Lord, even the Lord in the land of the living,.... Not any more, in this world, though in the other, and that more clearly, even face to face: his meaning is, that he
Read John Gill on Isaiah 38 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness: -The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of 2 Kings and 2 Chronicles. Verse 9.
Read Robert Jamieson on Isaiah 38 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI shall not see the Lord; I shall not enjoy him; for seeing is put for enjoying, as hath been frequently noted. In the land of the living; in this world, which is so called, 116:9 ; in his sanctuary: which limitation is prudently added, to intimate that he expected to see God in another place and manner, even in heaven, face to face. I shall behold man no more with the inhabitants of the world; I shall have no more society with men upon earth.
Read Matthew Poole on Isaiah 38 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 38:11 I said, I shall not see the LORD, [even] the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world.Ver. 11. I said, I shall not see the Lord.] In the glass of his ordinances, his love whereunto made Hezekiah so loath to depart; as also his delight in the communion of saints, and his desire to do more good among them on all occasions. This made good Paul "in a strait" also. I loved the man, said Theodosius concerning Ambrose, for that when he died he was more solicitous of the Church’ s welfare than of his own. Even the Lord.] Non videbo Iah Iah. I shall not see the Lord of the Lord, Deum Dei, vel Deum de Deo, - that is, Christ in the…
Read John Trapp on Isaiah 38 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) I shall not see the Lord . . .—The words are eminently characteristic of the cheerless dimness of the Hebrew’s thoughts of death. To St. Paul and those who share his faith death is to “depart, and to be with Christ” (Philippians 1:23), to be “ever with the Lord” (1 Thessalonians 4:17). To Hezekiah, it would seem, the outward worship of the Temple, or possibly, the consciousness of God’s presence in the full activity of brain and heart, was a joy which he could not bear to lose. The spiritual perceptions of the life after death would be spectral and shadowy, like the dead themselves. (Comp. the Greek idea of Hades in Homer (Od. xi. 12-19). It may be noted that the Hebrew for “the Lord”…
Read Charles John Ellicott on Isaiah 38 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. The Lord - "JEHOVAH"] יה Yah, יה Yah, seems to be יהוה Yehovah, in MS. Bodl., and it was so at first written in another. So the Syriac. See Houbigant. I believe יהוה Yehovah was the original reading. See Clarke on Isaiah 12:2.
Read AdamClarke on Isaiah 38 →
CambridgeThe Cambridge Bible for Schools and Colleges11. Death is the end of all communion both with God and men. To see the Lord is to enjoy the sense of His presence in the appointed acts of worship (see on ch. Isaiah 1:12), The thought that Sheol afforded no such opportunities of converse with the living God was that which made death a terror to O.T. believers (cf. Isaiah 38:18; Psalms 88:5, &c.). the inhabitants of the world] The received text has “the inhabitants of cessation” (ḥ ?edel), i.e. “of the place where life ceases,” an expression for the underworld. The reading ḥ ?eled (“the world”) is found in some Heb. MSS.; and is rightly preferred by A.V.
Read Cambridge on Isaiah 38 →
Albert Barnes1798–1870Barnes' Notes on the BibleI shall not see the Lord - In the original, the Hebrew which is rendered ‘Lord,’ is not Yahweh, but יה יה yâhh yâhh. On the meaning of it, see the note at Isaiah 12:2 (compare the note at Isaiah 7:14).
Read Albert Barnes on Isaiah 38 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I said, “I will never again see the LORD, even the LORD, in the land of the living; I will no longer look on mankind with those who dwell in this world.
I said, “I won’t see Yah, Yah in the land of the living. I will see man no more with the inhabitants of the world.
I said, “I will never again see the LORD, even the LORD, in the land of the living; I will no longer look on mankind with those who dwell in this world.
“I thought, ‘I will no longer see the Lord in the land of the living, I will no longer look on humankind with the inhabitants of the world.
Tyndale line
I said, I shall not see the LORD, even the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world.
I said, I shall not see Jehovah, even Jehovah in the land of the living: I shall behold man no more with the inhabitants of the world.
I said, I shall not see the LORD, even the LORD in the land of the living: I shall behold man no more with the inhabitants of the world.
I said, I shall not see the LORD, even the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world.
I said, I shall not see the Lord, euen the Lord in the land of the liuing: I shall see man no more among the inhabitants of the world.
Strictly literal
I said, I shall not see Jah, Jah in the land of the living. With those who dwell where all has ceased to be, I shall behold man no more.
I said, I do not see Jah — Jah! In the land of the living, I do not behold man any more, With the inhabitants of the world.
I said, I do not see YAH—YAH! In the land of the living, || I do not behold man anymore, || With the inhabitants of the world.
I had said, I shall not see the Lord, the Lord, in the land of the living: I shall not behold man any more among the inhabitants of the regions of death.
I said that I will no longer see Yahweh, Yahweh in the land of the living; I will no longer look on mankind or the inhabitants of the world.
From the Latin
I said: I shall not see the Lord God in the land of the living. I shall behold man no more, nor the inhabitant of rest.
Simplified
I said, “I will never again see the Lord, the Lord, in the land of the living. I won't see anyone else again, none of the inhabitants of this world.
I said, I will not see the Lord, even the Lord in the land of the living: I will not see man again or those living in the world.
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 Dead Sea Scrolls generally agree on the wording of this verse, with the Septuagint showing some variation in word order but retaining the core meaning. The fragments from the Dead Sea Scrolls confirm key phrases, though some words are missing and supplied by editors.
אָמַ֙רְתִּי֙ לֹא־ אֶרְאֶ֣ה יָ֔הּ יָ֖הּ בְּאֶ֣רֶץ הַחַיִּ֑ים לֹא־ אַבִּ֥יט אָדָ֛ם ע֖וֹד עִם־ י֥וֹשְׁבֵי חָֽדֶל׃
10 of the 14 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.
אמרתי לוא אראה יה בארץ חיים ולוא אביט אדם עוד עמ יושבי חדל
13 words of the verse are on this fragment. The rest of the verse is not on it.
[אביט] [אדם] [עוד] [עם] [יושבי] [חדל]
6 words of the verse are on this fragment — 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 38:11
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
יָהּ (Yahh) is a shortened form of יהוה (YHWH), meaning 'LORD.' It appears in early Hebrew poetry and is often found in names ending with '-iah' or '-jah.' The entries confirm its use as a sacred name, but do not provide specific verse references.
יָהּ 60 n.pr.dei contr. fr. יהוה, first appears in early poems
base
H3050 יָהּ n. pr. dei contr. fr. יהוה, first appears in early poems
3050 Yahh yaw
contraction for 3068, and meaning the same; Jah, the sacred
name:--Jah, the Lord, most vehement. Compare names in "-iah,"
"- jah."
see HEBREW for 03068
יָהּ (yah) — LORD.
A shortened form of the name ye.ho.vah (יהוה "LORD" H3068)
used in many compounds as the letters 'Je' or 'jah'
N-proper — Noun proper masculineHNpm
יָהּ (Yahh) is a shortened form of יהוה (YHWH), meaning 'LORD.' It appears in early Hebrew poetry and is often found in names ending with '-iah' or '-jah.' The entries confirm its use as a sacred name, but do not provide specific verse references.
יָהּ 60 n.pr.dei contr. fr. יהוה, first appears in early poems
base
H3050 יָהּ n. pr. dei contr. fr. יהוה, first appears in early poems
3050 Yahh yaw
contraction for 3068, and meaning the same; Jah, the sacred
name:--Jah, the Lord, most vehement. Compare names in "-iah,"
"- jah."
see HEBREW for 03068
יָהּ (yah) — LORD.
A shortened form of the name ye.ho.vah (יהוה "LORD" H3068)
used in many compounds as the letters 'Je' or 'jah'
N-proper — Noun proper masculineHNpm
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Art | Adj — ParticleHTd/Aampa
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
נָבַט (nabat) is a Hebrew verb meaning to look or regard. It encompasses various nuances, such as looking intently, considering, and showing favor or care. The entries indicate its use in different grammatical forms, specifically the Piel and Hiphil stems, which emphasize the act of looking or regarding. No significant disagreements among lexicons are noted.
[נָבַט] vb. Pi., Hiph. look
Pi. look
Hiph. look
base
H5027 נָבַט look
5027 nabat naw-bat'
a primitive root; to scan, i.e. look intently at; by
implication, to regard with pleasure, favor or care:--(cause
to) behold, consider, look (down), regard, have respect, see.
נָבַט (na.vat) — to look.
1) to look, regard
1a) (Piel) to look
1b) (Hiphil)
1b1) tolook
1b2) to regard, show regard to, pay attention to, consider
1b3) to look upon, regard, show regard to
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
חֶ֫דֶל (chedel) refers to cessation or rest, particularly in the context of the state of the dead. It is mentioned in Isaiah 38:11, where it conveys the idea of a world or state of being that is characterized by this cessation.
[חֶ֫דֶל] n.[m.] cessation, only Is 38:11
ref
H2309 [חֶ֫דֶל] cessation
2309 chedel kheh'-del
from 2308; rest, i.e. the state of the dead:--world.
see HEBREW for 02308
חֶ֫דֶל (che.del) — world.
rest, cessation
N-ms — Noun common · masculine singular absoluteHNcmsa
