Isaiah 46:2 — Word Study
WLCקָרְס֤וּ כָֽרְעוּ֙ יַחְדָּ֔ו לֹ֥א יָכְל֖וּ מַלֵּ֣ט מַשָּׂ֑א וְנַפְשָׁ֖ם בַּשְּׁבִ֥י הָלָֽכָה׃ ס
BSAThe gods cowerqâraç■ [idols, false deities, stoop, bow down] they crouchkâraʻ■ [bend low, hunch over] togetheryachad [in unity, as one] unableyâkôl■ [lacking power, powerless] to relievemâlaṭ [deliver, rescue] the burdenmassâʼ [message, prophecy] but theynephesh themselves gohâlak■ [their own souls, beings, walk, are led] into captivityshᵉbîy [exile, bondage]
| Greek | English | Parsing |
|---|---|---|
| קָרְס֤וּ | they have stooped low | Verb, Qal, perfect third person common plural |
| כָֽרְעוּ֙ | they have bowed down | Verb, Qal, perfect third person common plural |
| יַחְדָּ֔ו | together | Adverb |
| לֹ֥א | not | Particle |
| יָכְל֖וּ | they have been able | Verb, Qal, perfect third person common plural |
| מַלֵּ֣ט | to rescue | Verb, Piel, infinitive construct common |
| מַשָּׂ֑א | a burden | Noun common, masculine singular absolute |
| וְנַפְשָׁ֖ם | and self their | Conjunction, noun common feminine singular construct, suffix |
| בַּשְּׁבִ֥י | in captivity | Preposition, noun common masculine singular absolute |
| הָלָֽכָה׃ ס | it has gone | Verb, Qal, perfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The gods cower; they crouch together, unable to relieve the burden; but they themselves go into captivity. |
| KJV | They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity. |
| ASV | They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity. |
| YLT | They have stooped, they have bowed together, They have not been able to deliver the burden, And themselves into captivity have gone. |
| WEB | They stoop and they bow down together. They could not deliver the burden, but they have gone into captivity. |
| BBE | They are bent down, they are falling together: they were not able to keep their images safe, but they themselves have been taken prisoner. |
Where they part company is יָכְל֖וּ — see How Translations Differ.
The main clause introduces the actions of the idols, followed by a subordinate clause that indicates their inability, culminating in the consequence of their captivity.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרַס
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 46:2
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 Idolsgenerated
Isaiah 46:2 addresses the impotence of idols, showing that they cannot relieve burdens and are themselves subject to captivity. The surrounding verses highlight the contrast between the living God, who supports His people, and the lifeless idols that require support. This theme is prevalent throughout Isaiah, where the prophet calls Israel to recognize the true nature of their God compared to the false deities they might rely on.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 36:18–19 | Do not let Hezekiah mislead you when he says, ‘The LORD will deliver us.’ Has the god of any nation ever delivered his land from the hand of the king of Assyria? |
| 2 | Isaiah 37:12–19 | Did the gods of the nations destroyed by my fathers rescue those nations—the gods of Gozan, Haran, and Rezeph, and of the people of Eden in Telassar? |
| 3 | Isaiah 44:17 | 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.” |
| 4 | Isaiah 45:20 | Come, gather together, and draw near, you fugitives from the nations. Ignorant are those who carry idols of wood and pray to a god that cannot save. |
| 5 | Judges 18:17–18 | And the five men who had gone to spy out the land went inside and took the graven image, the ephod, the household idols, and the molten idol, while the priest stood at the entrance of the gate with the six hundred armed men. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — קָרַס, ka.re.Sugenerated
The verb קָרַס (*qaras*) means to stoop or hunch over, often describing a posture of weakness or submission. In this context, it conveys the idea of idols that are unable to stand upright or support themselves, emphasizing their powerlessness.
This verb is in the perfect tense, indicating a completed action. The idols have already stooped, illustrating their current state of helplessness. The consistent use of this term in the Bible highlights the futility of relying on such false gods.
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 קָרְס֤וּ governs the verse, with several clauses describing the actions of the idols. The structure indicates that the idols are depicted as cowering together, unable to act, which emphasizes their collective impotence.
The word order places the actions of the idols first, drawing attention to their failure to relieve burdens, followed by the consequence of their own captivity.
Septuagint Backgroundgenerated
The Septuagint translates קָרְס֤וּ as κάμνουσι, which suggests a sense of weariness or exhaustion. This choice indicates a deeper interpretation of the idols' state, emphasizing not only their inability to act but also their burdensome nature.
The Greek word σωθῆναι for מַלֵּ֣ט conveys a sense of being saved or delivered, which aligns with the theme of captivity and the need for rescue.
In plain words — the whole versegenerated
Isaiah 46:2 describes how idols are unable to help themselves or their worshippers. They cower and bow down, showing their weakness, and ultimately, they too will be taken into captivity. This verse emphasizes the contrast between the living God and the lifeless idols.
Frequently Asked Questionsgenerated
It means that the idols are depicted as powerless and unable to stand upright, indicating their inability to provide help or support.
The idols lack the power and ability to assist their worshippers, highlighting their impotence compared to the living God.
Captivity refers to the state of being taken away or exiled, which the idols themselves will face, illustrating their ultimate failure.
While the idols are depicted as weak and unable to act, the living God is portrayed as powerful and capable of supporting His people.
Reflection Questionsgenerated
- In what ways have I relied on things that ultimately cannot help me, similar to the idols described in this verse?
- How can I better recognize the power of God in my life compared to the false supports I might lean on?
- What burdens am I trying to carry on my own that I need to hand over to God?
- How does understanding the futility of idols help me in my faith journey?
The early church on this verse — how the Fathers read it
The early commentators reflect on the futility of idols as presented in this verse. Quotations from Theodoret of Cyrus and Procopius of Gaza illustrate their arguments about the weakness of false deities.
By the same token, [Isaiah] says, as all the other burdens that are unable to walk but have to be carried, the idols, by reason of their inanimate nature, constrain their porters to toil.Early Church Fathers on Isaiah 46 →
Here [Isaiah] argues that the idols are weak since they will be carried into slavery as the cargo of elephants and even the burden of mules. And the people who carry them will bow low to put them on their shoulders.Early Church Fathers on Isaiah 46 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 46:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey stoop, they bow together,.... Either the beasts under their burdens, or other idols besides those mentioned; or rather the Babylonians themselves, who were obliged to submit to the conquerors:
Read John Gill on Isaiah 46 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity. They could not deliver - from the enemies' hands. Burden - their images laid on the beasts (Isaiah 46:1).
Read Robert Jamieson on Isaiah 46 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey; either, 1. The idols, of whom these words are used, . Or, 2. The Babylonians, who are sufficiently implied in that expression, their idols, . They bow down together; either, 1. One as well as another; or, 2. The Babylonians and their idols together, neither could help the other. They could not deliver the burden; either, 1. The idols could not deliver themselves, who were now a burden to the beasts, and carried away by them; or, 2. The Babylonians could not deliver their idols, which he now had called burdens. And this sense seems most probable from the following clause, which clearly speaks of the same persons or things; but themselves, &c., Heb. their souls; for although the soul is…
Read Matthew Poole on Isaiah 46 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 46:2 They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity.Ver. 2. They stoop.] The Babylonians, together with their idols; ridiculous gods, that could be thus plundered, carried captives, borne on the backs of asses. But themselves are gone into captivity.] Heb., And their soul went into captivity; that is, their idols, that were dear unto them as their very souls.
Read John Trapp on Isaiah 46 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) They could not deliver the burden.—The deities are, for the moment, distinguished from their images. They are powerless to rescue them. So far as they have a soul or being at all, that very being is carried away captive.
Read Charles John Ellicott on Isaiah 46 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. They could not deliver the burden - "They could not deliver their own charge"] That is, their worshippers, who ought to have been borne by them. See the two next verses. The Chaldee and Syriac Versions render it in effect to the same purpose, those that bear them, meaning their worshippers; but how they can render massa in an active sense, I do not understand. For לא lo, not, ולא velo, and they could not, is the reading of twenty-four of Kennicott's, sixteen of De Rossi's, and two of my own MSS. The added vau gives more elegance to the passage. But themselves - "Even they themselves"] For ונפשם venaphsham, an ancient MS. has כי נפשם ki naphsham, with more force.
Read AdamClarke on Isaiah 46 →CambridgeThe Cambridge Bible for Schools and Colleges2. they could not deliver] i.e. cause to escape. themselves are gone into captivity] The distinction allowed between the gods and their images is an ironical concession to heathen modes of thought. The fact that the gods are unable to save their own images means that they have vanished. The recently discovered inscriptions have shewn, however, that the idols of Babylon had nothing to fear from Cyrus.
Read Cambridge on Isaiah 46 →Albert Barnes1798–1870Barnes' Notes on the BibleThey stoop - Bel, and Nebo, and all the Babylonian gods (see Isaiah 46:1). They could not deliver the burden - The word ‘burden’ here, probably means the load of metal, wood, and stone, of which the idols were composed.
Read Albert Barnes on Isaiah 46 →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
The gods cower; they crouch together, unable to relieve the burden; but they themselves go into captivity.
They stoop and they bow down together. They could not deliver the burden, but they have gone into captivity.
The gods cower; they crouch together, unable to relieve the burden; but they themselves go into captivity.
Together they bend low and kneel down; they are unable to rescue the images; they themselves head off into captivity.
Tyndale line
They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity.
They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity.
They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity.
They stoop, they bow down together; they could not deliver the burden, but themselves have gone into captivity.
They are bowed downe, and fallen together: for they coulde not rid them of the burden, and their soule is gone into captiuitie.
Strictly literal
They bend, they are bowed down together; they could not deliver the burden, and themselves are gone into captivity.
They have stooped, they have bowed together, They have not been able to deliver the burden, And themselves into captivity have gone.
They have stooped, they have bowed together, || They have not been able to deliver the burden, || And have gone into captivity themselves.
They are sunk, they are bowed down together; they could not deliver the burden, but they themselves are gone into captivity.
Together they bend low, kneel down; they cannot rescue the images, and they themselves have gone off into captivity.
From the Latin
They are consumed, and are broken together: they could not save him that carried them, and they themselves shall go into captivity.
Simplified
They bend low and bow down together—they can't help rescue their idols, and they themselves go off into captivity.
They are bent down, they are falling together: they were not able to keep their images safe, but they themselves have been taken prisoner.
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 a consistent reading of the verse, while the Septuagint matches only five of the ten words, indicating a partial agreement. The Dead Sea Scrolls, particularly 1Qisaa, preserve a near-identical wording to the MT, affirming the text's stability across traditions.
קָרְס֤וּ כָֽרְעוּ֙ יַחְדָּ֔ו לֹ֥א יָכְל֖וּ מַלֵּ֣ט מַשָּׂ֑א וְנַפְשָׁ֖ם בַּשְּׁבִ֥י הָלָֽכָה׃ ס
5 of the 10 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.
קרסו כרעו יחדיו ולוא יוכלו מלט משא ונפש׳מה בשבי הלכו
10 words on the leather.
[קרסו] [כרעו] [יחדו] [לא] [יכלו] [מלט] [משא] [ונפש׳ם] בשבי הלכה
1 word on the leather — 1 partly restored, 8 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 46:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word קָרַס (*qarac*) means to bend down, stoop, or crouch. It is derived from a primitive root suggesting a protruding or hunch-backed posture. The entries consistently emphasize its meaning related to bending or stooping.
[קָרַס] vb. bend down, stoop, crouch
base
H7164 [קָרַס] bend down, stoop, crouch
7164 qarac kaw-ras'
a primitive root; properly, to protrude; used only as
denominative from 7165 (for alliteration with 7167), to hunch,
i.e. be hump-backed:--stoop.
see HEBREW for 07165
see HEBREW for 07167
קָרַס (qa.ras) — to stoop.
(Qal) to bend down, stoop, crouch
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
כָּרַע (kara`) means to bow down or bend the knee. It encompasses actions like kneeling in reverence, crouching, or sinking down, and can also imply causing someone or something to bow. The term appears in various contexts, including expressions of grief and submission.
כָּרַע bow down
Qal
bow
bow down, of the crouching lion
bow down over (in order to lie with) a woman
bow down, of a woman in childbirth
Hiph.
cause to bow in grief
cause to bow down in death
base
H3766 כָּרַע bow down
3766 kara` kaw-rah'
a primitive root; to bend the knee; by implication, to sink,
to prostrate:--bow (down, self), bring down (low), cast down,
couch, fall, feeble, kneeling, sink, smite (stoop) down,
subdue, X very.
כָּרַע (ka.ra) — to bow.
1) to bend, kneel, bow, bow down, sink down to one's knees, kneel down to rest (of animals), kneel in reverence
1a) (Qal)
1a1) to bow
1a2) to bow down, crouch
1a3) to bow down over
1a4) to tilt, lean
1b) (Hiphil) to cause to bow
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
Adv — AdverbHD
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
מָלַט (malat) is a Hebrew verb primarily meaning to escape or slip away. It encompasses various nuances such as delivering, saving, and even giving birth in specific contexts. The entries indicate that it can refer to both physical escape and the act of laying eggs. There is no significant disagreement among the lexicons regarding its meanings.
[מָלַט] vb. slip away (not in Qal)
Niph.
slip away
escape
pass. be delivered
Pi.
lay (eggs)
let escape
deliver
Hiph.
give birth to a male child
deliver
Hithp.
slip forth, escape (sparks of fire from jaws of crocodile)
escape
base
H4422 מָלַט slip away . . slip away
. escape
. pass. be delivered
. . lay (eggs)
. let escape
. deliver
. . give birth to a male child
. deliver
. . slip forth, escape (sparks of fire from jaws of crocodile)
. escape
4422 malat maw-lat'
a primitive root; properly, to be smooth, i.e. (by
implication) to escape (as if by slipperiness); causatively,
to release or rescue; specifically, to bring forth young, emit
sparks:--deliver (self), escape, lay, leap out, let alone,
let go, preserve, save, X speedily, X surely.
מָלַט (ma.lat) — to escape.
1) to slip away, escape, deliver, save, be delivered
1a)(Niphal)
1a1) to slip away
1a2) to escape
1a3) to be delivered
1b) (Piel)
1b1) to lay, let slip out (of eggs)
1b2) to let escape
1b3) to deliver, save (life)
1c) (Hiphil)
1c1) to give birth to
1c2) to deliver
1d) (Hithpael)
1d1) to slip forth, slip out, escape
1d2) to escape
V-Piel-Inf-a — Verb · Piel · infinitive construct commonHVpcc
מַשָּׂא (massa') refers to a load or burden, encompassing meanings like tribute and lifting. It can also signify an utterance or oracle, often linked to prophecy or song. The word is built from the root meaning to carry or lift, and it appears in contexts related to both physical and figurative burdens.
מַשָּׂא n.m. load, burden, lifting, bearing, tribute
base
מַשָּׂא n.m. utterance, oracle
base
H4853a מַשָּׂא load, burden, lifting, bearing, tribute H4853b מַשָּׂא utterance, oracle
4853 massa' mas-saw'
from 5375; a burden; specifically, tribute, or (abstractly)
porterage; figuratively, an utterance, chiefly a doom,
especially singing; mental, desire:--burden, carry away,
prophecy, X they set, song, tribute.
see HEBREW for 05375
מַשָּׂא (mas.sa) — burden.
1) load, bearing, tribute, burden, lifting
1a) load, burden
1b) lifting, uplifting, that to which the soul lifts itself up
1c) bearing, carrying
1d) tribute, that which is carried or brought or borne
מַשָּׂא (mas.sa) — oracle.
utterance, oracle, burden
N-ms — Noun common · masculine singular absoluteHNcmsa
bur'-dn.
1. In the Old Testament:
In the Old Testament more than one word is rendered "burden."
(1) massa', from a root nasa' "he lifted up." Thus literally any load is called massa' (Ex 23:5; Nu 4:15,24,27 ff; 2Ki 5:17; 8:9). Figuratively, people are a burden (Nu 11:11,17; De 1:12; 2Sa 15:33; 19:35). A man may be a burden to himself (Job 7:20). Iniquities are a burden (Ps 38:4). Taxes may be a burden (Ho 8:10).
A weight or load, on body or soul; often used figuratively, to denote afflictions, failings, sins, Ps 38:4 55:22 Ga 6:2; services under law, Mt 23:4; official responsibilities, Ex 18:22 De 1:12; and especially prophetic messages, not always of a threatening character, Isa 19:1. In this last sense the Hebrew word may be rendered "oracle," "divine declaration," or "prophecy," as in Pr 31:31,1.
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Conj | N-cs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3mp
שְׁבִי (shbiy) refers to captivity or captives, encompassing both the state of being captured and the individuals who are captured. It is derived from the root that conveys the idea of being exiled or taken away. The term can be used to describe both abstract and concrete forms of captivity, including prisoners and booty.
שְׁבִי n.m. captivity, captives (coll.)
base
[שָׁבִי adj. vel n.m. whence] שְׁבִיָּה n.f. captive
base
H7628a שְׁבִי captivity, captives (coll.) H7628b שָׁבִי adj. vel n. m. whence שְׁבִיָּה n. f. captive
7628 shbiy sheb-ee'
from 7618; exiled; captured; as noun, exile (abstractly or
concretely and collectively); by extension,
booty:--captive(-ity), prisoners, X take away, that was
taken.
see HEBREW for 07618
שְׁבִי (she.vi) — captivity.
1) captivity, captives
1a) (state of) captivity
1b) (act of) capture
1c) captives
שָׁבִי (sh.vi) — captive.
captive
Prep | N-cs — Preposition · noun common masculine singular absoluteHRd/Ncmsa
kap-tiv'-i-ti (galah, galuth, shebhuth, shibhyah; metoikesia):
I. OF THE NORTHERN KINGDOM (THE WORK OF ASSYRIA)
1. Western Campaigns of Shalmaneser II, 860-825 BC
2. Of Rimmon-nirari III, 810-781 BC
3. Of Tiglath-pileser III, 745-727 BC
4. Of Shalmaneser IV, 727-722 BC--Siege of Samaria
5. Samaria Captured by Sargon, 722 BC
6. Depopulation and Repopulation of Samaria
7. The Ten Tribes in Captivity
II. OF JUDAH (THE WORK OF THE CHALDAEAN POWER)
Southern Kingdom and House of David
1. Break-up of Assyria
2. Downfall of Nineveh, 606 BC
3. Pharaoh Necoh's Revolt
4. Defeat at Carchemish, 604 BC
5. The New Babylonian Empire under Nebuchadrezzar, 604-562 BC
The Mission of Jeremiah, 626-580 BC
6. Revolt and Punishment of Jehoiakim, 608-597 BC
7. Siege and Surrender of Jerusalem under Jehoiachin, 597 BC
8. First Deportation, 597 BC
The Baskets of Figs
9. The Ministry of Ezekiel, 592-570 BC
Captivity
(1.) Of Israel. The kingdom of the ten tribes was successively invaded by several Assyrian kings. Pul (q.v.) imposed a tribute on Menahem of a thousand talents of silver (2 Kings 15:19, 20; 1 Chr. 5:26) (B.C. 762), and Tiglath-pileser, in the days of Pekah (B.C. 738), carried away the trans-Jordanic tribes and the inhabitants of Galilee into Assyria (2 Kings 15:29; Isa. 9:1). Subsequently Shalmaneser invaded Israel and laid siege to Samaria, the capital of the kingdom. During the siege he died, and was succeeded by Sargon, who took the city, and transported the great mass of the people into Assyria (B.C. 721), placing them in Halah and in Habor, and in the cities…
God often punished the sins of the Jews be captivities or servitudes, according to his threatenings, De 28:1-68. Their first captivity, however, from which Moses delivered them, should be considered rather as a permission of Providence, than as a punishment for sin. There were six subjugations of the twelve tribes during the period of the judges. But the most remarkable captivities, or rather expatriations of the Hebrews, were whose of Israel and Judah under the regal government. Israel was first carried away in part about B. C. 740, by Tiglath-pileser, 2Ki 15:29. The tribes east of the Jordan, with parts of Zebulun and Naphtali, Isa 9:1, were the first sufferers. Twenty years later, Shalmanezer carried away the remainder,
→ Of the Israelites foretold Le 26:33; De 28:36
→ Of the ten tribes 2Ki 17:6,23,24; 18:9-12
→ Of Judah in Babylon, prophecy of Isa 39:6; Jer 13:19; 20:4; 25:2-11; 32:28
→ Fulfilled 2Ki 24:11-16; 25; 2Ch 36; Jer 52:28-30
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs