Isaiah 44:17 — Word Study
WLCוּשְׁאֵ֣רִית֔וֹ לְאֵ֥ל עָשָׂ֖ה לְפִסְל֑וֹ יִסְגָּד ל֤וֹ וְיִשְׁתַּ֙חוּ֙ וְיִתְפַּלֵּ֣ל אֵלָ֔יו וְיֹאמַר֙ הַצִּילֵ֔נִי כִּ֥י אֵלִ֖י אָֽתָּה׃
BSAFrom the restshᵉʼêrîyth [remnant, what is left] he makesʻâsâh■ a godʼêl [idol, false deity] his graven imagepeçel [carved idol, pictured image] He bows down to itçâgad▸ [prostrates, falls down] and worshipsshâchâh▸ [gives reverence, pays homage] he prayspâlal▸ [intercedes, makes petition] to itʼêl and saysʼâmar▸ Save menâtsal [rescue, deliver] forkîy youʼattâh are my godʼêl [strength, power, el]
| Greek | English | Parsing |
|---|---|---|
| וּשְׁאֵ֣רִית֔וֹ | and [the] remainder of it | Conjunction, noun common feminine singular construct, suffix |
| לְאֵ֥ל | a god | Preposition, noun common masculine singular absolute |
| עָשָׂ֖ה | he makes | Verb, Qal, perfect third person masculine singular |
| לְפִסְל֑וֹ | idol his | Preposition, noun common masculine singular construct, suffix |
| יִסְגָּד | he prostrates himself | Verb, Qal, imperfect third person masculine singular |
| ל֤וֹ | to it | Preposition, suffix |
| וְיִשְׁתַּ֙חוּ֙ | so he may bow down | Conjunction, verb pilpel third person masculine singular |
| וְיִתְפַּלֵּ֣ל | and he may pray | Conjunction, verb hithpael third person masculine singular |
| אֵלָ֔יו | to it | Preposition, suffix |
| וְיֹאמַר֙ | so he may say | Conjunction, verb qal third person masculine singular |
| הַצִּילֵ֔נִי | deliver me | Verb hiphil imperative second person masculine singular, suffix |
| כִּ֥י | for | Particle |
| אֵלִ֖י | [are] god my | Noun common masculine singular construct, suffix |
| אָֽתָּה׃ | you | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | From the rest he makes a god, his graven image. He bows down to it and worships; he prays to it and says, “Save me, for you are my god.” |
| KJV | And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god. |
| ASV | And the residue thereof he maketh a god, even his graven image; he falleth down unto it and worshippeth, and prayeth unto it, and saith, Deliver me; for thou art my god. |
| YLT | And its remnant for a god he hath made — For his graven image, He falleth down to it, and worshippeth, And prayeth unto it, and he saith, 'Deliver me, for my god thou [art].' |
| WEB | The rest of it he makes into a god, even his engraved image. He bows down to it and worships, and prays to it, and says, “Deliver me, for you are my god!” |
| BBE | And the rest of it he makes into a god, even his pictured image: he goes down on his face before it, giving worship to it, and making prayer to it, saying, Be my saviour; for you are my god. |
Where they part company is שְׁאֵרִית — see How Translations Differ.
The sentence has a main clause followed by several dependent clauses that detail the actions taken with the idol.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאַתָּה
verbעָשָׂה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 44:17
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Folly of Idolatrygenerated
Isaiah 44:17 critiques the practice of idol worship, highlighting the irrationality of creating a god from leftover materials. The surrounding verses emphasize the foolishness of those who do not recognize the true God and instead bow down to lifeless images. This passage serves as a reminder of the importance of recognizing and worshiping the living God rather than created objects.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 36:19–20 | Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria from my hand? |
| 2 | 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. |
| 3 | Daniel 3:17–29 | If the God whom we serve exists, then He is able to deliver us from the blazing fiery furnace and from your hand, O king. |
| 4 | Daniel 6:16–20 | So the king gave the order, and they brought Daniel and threw him into the den of lions. The king said to Daniel, “May your God, whom you serve continually, deliver you!” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שְׁאֵרִית, she'eritgenerated
The word שְׁאֵרִית (she'erit) means 'remnant' and refers to what is left after something has been removed or destroyed. It is often used in the context of the faithful who remain after judgment or calamity, as seen in the history of Israel.
In this verse, it highlights the absurdity of using a remnant of wood to create an idol, emphasizing that what is left over cannot possess the power or divinity that the worshiper attributes to it.
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 finite verb עָשָׂ֖ה ('asah), meaning 'he makes', governs the whole verse, with multiple phrases detailing the actions taken with the remnant wood. The structure emphasizes the sequence of actions: creating an idol, bowing down, worshiping, praying, and speaking.
The order of the Hebrew words places the focus on the act of making the idol, followed by the acts of worship, indicating a progression from creation to reverence.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word שְׁאֵרִית is rendered as λοιπὸν (loipon), which means 'the remainder' or 'the rest'. This choice emphasizes the leftover aspect of the material used to create the idol.
The translation reflects a similar critique of idolatry, showing that what remains from a practical use is not worthy of worship.
In plain words — the whole versegenerated
Isaiah 44:17 shows how someone takes leftover wood to make an idol and then worships it, asking it to save them. This highlights the foolishness of relying on created things instead of the true God.
Frequently Asked Questionsgenerated
It illustrates the absurdity of idolatry, where something that is leftover and has no power is treated as if it can save or provide help.
People may worship idols out of a desire for control or tangible representation of their beliefs, despite the inherent futility of such actions.
It often refers to those who remain faithful to God after judgment or calamity, symbolizing hope and survival.
It emphasizes the theme of recognizing the true God and rejecting false idols, a recurring message throughout the book of Isaiah.
Reflection Questionsgenerated
- What are some ways I can identify and remove idols in my own life?
- How can I ensure that my worship is directed toward the true God rather than created things?
- In what ways does understanding the concept of a remnant encourage me in my faith?
- How can I share the message of this verse with others who may be caught up in idolatry?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 44:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the residue thereof he maketh a god, even his graven image,.... What remains of the tree, that is not consumed by making a fire to warm with, by heating the oven to bake bread with, and by using
Read John Gill on Isaiah 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god. No JFB commentary on this verse.
Read Robert Jamieson on Isaiah 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 44:17 And the residue thereof he maketh a god, [even] his graven image: he falleth down unto it, and worshippeth [it], and prayeth unto it, and saith, Deliver me; for thou [art] my god.Ver. 17. He falleth down unto it, and worshippeth it.] Do not Papists even the same, whatever they pretend in defence of their idolatry? See Revelation 9:20. So loath they are to have their asses’ ears to be seen.
Read John Trapp on Isaiah 44 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15-17) Then shall it be. . . .—The point on which the prophet dwells with indignant iteration is that it is a mere chance which half of the shapeless log is to be worshipped as a god, and which to be used for cooking the workmen’s dinner. Diagoras of Melos, the reputed atheist disciple of Democritus, is said to have thrown a wooden Hercules on his hearth, bidding the hero-god do a thirteenth labour, and boil his turnips (Del.).
Read Charles John Ellicott on Isaiah 44 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. He falleth down unto it] There were four forms of adoration used among the Hebrews: 1. השתחוה HISHTACHAVAH, The prostration of the whole body. 2. קדד KADAD, The bowing of the head. 3. כרע CARA, The bending of the upper part of the body down to the knees. 4. ברך BARACH, Bowing the knee, or kneeling. See on Isaiah 49:23.
Read AdamClarke on Isaiah 44 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 44:6-23. The Reality of Jehovah’s Godhead, evinced by His Predictions, and contrasted with the manifold absurdities of IdolatryThe passage, which is merely a restatement of ideas already expressed, consists of three divisions: i. Isaiah 44:6-8. A re-assertion and demonstration of the eternity and sole Divinity of Jehovah. ii. Isaiah 44:9-20. A fresh exposure—the most complete and remorseless that the book contains—of the irrationality of idol-worship. iii. Isaiah 44:21-23. An exhortation to the exiles to lay these truths to heart, and cleave to the God who forgives their sins and who alone can deliver. Isaiah 44:23 is a lyrical effusion, such as the thought of the redemption…
Read Cambridge on Isaiah 44 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14-17. Heweth… cedars… cypress… oak — Back of manufacture, the prophet now goes for the origin of idols. He seeks the trees from which they are made — trees which require rains long before they can be made into idols.
Read Daniel Denison Whedon on Isaiah 44 →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
From the rest he makes a god, his graven image. He bows down to it and worships; he prays to it and says, “Save me, for you are my god.”
The rest of it he makes into a god, even his engraved image. He bows down to it and worships, and prays to it, and says, “Deliver me, for you are my god!”
From the rest he makes a god, his graven image. He bows down to it and worships; he prays to it and says, “Save me, for you are my god.”
With the rest of it he makes a god, his idol; he bows down to it and worships it. He prays to it, saying, ‘Rescue me, for you are my god!’
Tyndale line
And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god.
And the residue thereof he maketh a god, even his graven image; he falleth down unto it and worshippeth, and prayeth unto it, and saith, Deliver me; for thou art my god.
And the residue thereof he maketh a god, even his graven image: he falleth down unto it and worshippeth, and prayeth unto it, and saith, Deliver me; for thou art my god.
And the residue of it he maketh a god, even his graven image: he falleth down to it, and worshipeth it , and prayeth to it, and saith, Deliver me; for thou art my god.
And the residue thereof he maketh a god, euen his idole: he boweth vnto it, and worshippeth and prayeth vnto it, and sayeth, Deliuer me: for thou art my god.
Strictly literal
And with the remainder thereof he maketh a god, his graven image; he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me, for thou art my god.
And its remnant for a god he hath made — For his graven image, He falleth down to it, and worshippeth, And prayeth unto it, and he saith, 'Deliver me, for my god thou [art].'
And he has made its remnant for a god—For his carved image, || He falls down to it, and worships, || And prays to it, and he says, “Deliver me, for you [are] my god.”
And the residue thereof hath he made into a god, his graven image; he kneeleth down unto it, and boweth himself, and prayeth unto it, and saith, Deliver me; for my god art thou.
With the rest of the wood he makes a god, his carved image; he bows down to it and reverences it, and prays to it saying, “Rescue me, for you are my god.”
From the Latin
But the residue thereof he made a god, and a graven thing for himself: he boweth down before it, and adoreth it, and prayeth unto it, saying: Deliver me, for thou art my God.
Simplified
Then he uses the rest of the wood to make himself a god, an idol he bows down to in worship and prays to, saying, “Save me, for you are my god!”
And the rest of it he makes into a god, even his pictured image: he goes down on his face before it, giving worship to it, and making prayer to it, saying, Be my saviour; for you are my god.
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 agree closely, with the scrolls preserving 15 words that match the MT. Both texts convey the same core message about the folly of idol creation and worship.
וּשְׁאֵ֣רִית֔וֹ לְאֵ֥ל עָשָׂ֖ה לְפִסְל֑וֹ יִסְגָּד ל֤וֹ וְיִשְׁתַּ֙חוּ֙ וְיִתְפַּלֵּ֣ל אֵלָ֔יו וְיֹאמַר֙ הַצִּילֵ֔נִי כִּ֥י אֵלִ֖י אָֽתָּה׃
9 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.
ושרית׳ו לאל יעשה לבליו עצ יסגוד ל׳ו וישתחוה ויתפלל אלי׳ו ויואמר הציל׳ני כיא אל׳י אתה
15 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 44:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
שְׁאֵרִית (sh'eriyth) refers to a remnant or remainder, indicating what is left over or surviving. It encompasses concepts like residue, descendants, and what has escaped. The word is derived from a root meaning to remain, and it is used in contexts related to survival or continuation.
שְׁאֵרִית n.f. rest, residue, remnant, remainder
base
H7611 שְׁאֵרִית rest, residue, remnant, remainder
7611 sh'eriyth sheh-ay-reeth'
from 7604; a remainder or residual (surviving, final)
portion:--that had escaped, be left, posterity, remain(-der),
remnant, residue, rest.
see HEBREW for 07604
שְׁאֵרִית (she.e.rit) — remnant.
1) rest, residue, remainder, remnant
1a) rest, what is left
1b) remainder, descendants
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
סָגַד (sagad) is a Hebrew verb meaning to prostrate oneself in worship. It is a primitive root that conveys the act of falling down in homage. The word is associated with worship practices and has an Aramaic equivalent, סְגִ֑ד (segid), meaning 'to do homage'.
[סָגַד] vb. prostrate oneself in worship
base
H5456 [סָגַד] prostrate oneself in worship
5456 cagad saw-gad'
a primitive root; to prostrate oneself (in homage):--fall
down.
סָגַד (sa.gad) — to prostrate.
(Qal) to prostrate oneself (in worship)
Aramaic equivalent: se.gid (סְגִ֑ד "to do homage" H5457)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
סָגַד (sagad) is a Hebrew verb meaning to prostrate oneself in worship. It is a primitive root that conveys the act of falling down in homage. The word is associated with worship practices and has an Aramaic equivalent, סְגִ֑ד (segid), meaning 'to do homage'.
[סָגַד] vb. prostrate oneself in worship
base
H5456 [סָגַד] prostrate oneself in worship
5456 cagad saw-gad'
a primitive root; to prostrate oneself (in homage):--fall
down.
סָגַד (sa.gad) — to prostrate.
(Qal) to prostrate oneself (in worship)
Aramaic equivalent: se.gid (סְגִ֑ד "to do homage" H5457)
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
Conj | V-v-Imperf-3ms — Conjunction · verb pilpel third person masculine singularHC/Vvu3ms
פָּלַל (palal) is a Hebrew verb that primarily means to intervene or interpose, with a significant focus on the act of praying. It encompasses various forms, including mediation and judgment, particularly in the Piel and Hithpael stems, which emphasize intercession and supplication. The entries suggest a connection to both personal and communal prayer, though no specific Old Testament verses are cited.
[פָּלַל] 84 vb. prob. intervene, interpose
Pi. mediate, judge
Hithp.
specif. intercede
gen. pray
pray
of poetical, liturgical prayer
base
H6419 פָּלַל prob. intervene, interpose
6419 palal paw-lal'
a primitive root; to judge (officially or mentally); by
extension, to intercede, pray:--intreat, judge(-ment), (make)
pray(-er, -ing), make supplication.
פָּלַל (pa.lal) — to pray.
1) to intervene, interpose, pray
1a) (Piel) to mediate, judge
1b)(Hithpael)
1b1) to intercede
1b2) to pray
Conj | V-Hithpael-Imperf-3ms — Conjunction · verb hithpael third person masculine singularHC/Vtu3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp3ms
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)
Conj | V-Qal-Imperf-3ms — Conjunction · verb qal third person masculine singularHC/Vqu3ms
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp1bs
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…
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms