Isaiah 5:13 — Word Study
WLCלָכֵ֛ן גָּלָ֥ה עַמִּ֖י מִבְּלִי־ דָ֑עַת וּכְבוֹדוֹ֙ מְתֵ֣י רָעָ֔ב וַהֲמוֹנ֖וֹ צִחֵ֥ה צָמָֽא׃
BSAThereforekên [on account of this, for this reason] My peopleʻam [nation, Amaw] will go into exilegâlâh■ [be taken captive, led away] for their lackbᵉlîy of understandingdaʻath [without, devoid of, knowledge] their dignitarieskâbôwd [honorable men, glory] are starvingrâʻâb [famished, suffering from hunger] and their masseshâmôwn [crowd, multitude] are parchedtsicheh△ [dried up, withered] with thirsttsâmâʼ [a strong desire, spiritual dryness]
| Greek | English | Parsing |
|---|---|---|
| לָכֵ֛ן | therefore | Preposition, adverb |
| גָּלָ֥ה | it will go into exile | Verb, Qal, perfect third person masculine singular |
| עַמִּ֖י | people my | Noun common masculine singular construct, suffix |
| מִבְּלִי־ | because not | Preposition, noun common masculine singular construct |
| דָ֑עַת | knowledge | Noun common, feminine singular absolute |
| וּכְבוֹדוֹ֙ | and honor its | Conjunction, noun common masculine singular construct, suffix |
| מְתֵ֣י | [will be] men of | Noun common, masculine plural construct |
| רָעָ֔ב | hunger | Noun common, masculine singular absolute |
| וַהֲמוֹנ֖וֹ | and multitude its | Conjunction, noun common masculine singular construct, suffix |
| צִחֵ֥ה | [will be] parched of | Adj |
| צָמָֽא׃ | thirst | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore My people will go into exile for their lack of understanding; their dignitaries are starving and their masses are parched with thirst. |
| KJV | ¶ Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst. |
| ASV | Therefore my people are gone into captivity for lack of knowledge; and their honorable men are famished, and their multitude are parched with thirst. |
| YLT | Therefore my people removed without knowledge, And its honourable ones are famished, And its multitude dried up of thirst. |
| WEB | Therefore my people go into captivity for lack of knowledge. Their honorable men are famished, and their multitudes are parched with thirst. |
| BBE | For this cause my people are taken away as prisoners into strange countries for need of knowledge: and their rulers are wasted for need of food, and their loud-voiced feasters are dry for need of water. |
Where they part company is in the interpretation of the conditions leading to exile — see How Translations Differ.
The sentence has a main clause followed by subordinate phrases that explain the reasons and consequences of the exile.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדַּעַת
verbגָּלָה
The sentence as the grammar sees it Open the tree ›
1 of 11 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 5:13
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 Consequences of Ignorancegenerated
Isaiah 5:13 outlines the repercussions that befall God's people due to their lack of understanding. The verse emphasizes that their leaders suffer from hunger while the masses experience thirst, illustrating a profound spiritual and physical crisis. This reflects a broader theme in Isaiah, where ignorance of God's ways leads to dire consequences, as seen in similar warnings throughout the book.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:7 | Your land is desolate; your cities are burned with fire. Foreigners devour your fields before you— a desolation demolished by strangers. |
| 2 | Isaiah 42:22–25 | But this is a people plundered and looted, all trapped in caves or imprisoned in dungeons. They have become plunder with no one to rescue them, and loot with no one to say, “Send them back!” |
| 3 | 2 Kings 17:6 | In the ninth year of Hoshea, the king of Assyria captured Samaria and carried away the Israelites to Assyria, where he settled them in Halah, in Gozan by the Habor River, and in the cities of the Medes. |
| 4 | 2 Chronicles 28:5–8 | So the LORD his God delivered Ahaz into the hand of the king of Aram, who attacked him and took many captives to Damascus. Ahaz was also delivered into the hand of the king of Israel, who struck him with great force. |
| 5 | Isaiah 1:3 | The ox knows its owner, and the donkey its master’s manger, but Israel does not know; My people do not understand.” |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — גָּלָ֥ה, ga.Lahgenerated
The verb גָּלָה (*galah*) means 'to uncover' or 'to reveal,' and in this context, it conveys the idea of going into exile or being taken away. It is a perfect tense verb, indicating a completed action that has significant implications for the subject, which is God's people in this instance.
This word carries a strong connotation of disgrace and loss, as it often refers to a forced removal from one's homeland. The use of this verb here highlights the seriousness of the consequences faced by the people due to their spiritual blindness.
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 גָּלָ֥ה governs the main clause, indicating the action of going into exile. The structure of the verse is complex, with multiple phrases detailing the reasons and consequences of this exile.
The sentence begins with a conjunction phrase, establishing a cause-and-effect relationship, followed by a prepositional phrase and several clauses that elaborate on the state of the people and their leaders.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew גָּלָ֥ה is rendered as αἰξμάλωτος, which translates to 'captivity.' This choice emphasizes the state of being taken away rather than just the action of uncovering, indicating a deeper interpretation of the consequences faced by the people.
The use of this Greek term suggests a focus on the condition of captivity, highlighting the severity of their situation as a result of their lack of understanding.
In plain words — the whole versegenerated
Isaiah 5:13 warns that God's people will go into exile because they lack understanding. Their leaders will suffer from hunger, and the masses will be thirsty. This reflects the consequences of ignoring God's guidance, leading to both physical and spiritual deprivation.
Frequently Asked Questionsgenerated
Going into exile signifies being removed from their homeland due to disobedience and lack of understanding of God's ways, leading to suffering.
The dignitaries represent the leaders of the people, and their starvation symbolizes the failure of leadership and guidance in times of crisis.
The masses being parched indicates a widespread spiritual and physical need, reflecting their disconnection from God and the resulting consequences.
This verse connects to the broader themes in Isaiah regarding judgment, the consequences of sin, and the need for understanding and repentance among God's people.
Reflection Questionsgenerated
- In what areas of my life do I lack understanding, and how can I seek knowledge?
- How can I ensure that I am not like the dignitaries who suffer from hunger due to spiritual neglect?
- What steps can I take to quench my spiritual thirst and draw closer to God?
- How does this warning resonate with the current state of society and its understanding of spiritual matters?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the consequences of spiritual ignorance and the need for knowledge in the life of believers.
Therefore, my people have been taken captive because they lack knowledge, and their nobles have perished of hunger, and their multitude has dried up with thirst.Early Church Fathers on Isaiah 5 →
What do servants think of themselves when they dare to despise the Lord’s precepts, not even condescending to reread the letters of invitation whereby he asks them to the blessedness of his kingdom? If any one of us sends a letter to his…Early Church Fathers on Isaiah 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 5:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore my people are gone into captivity,.... Or rather, as Kimchi explains it, "shall go into captivity"; the past for the future; for this cannot be understood even of the captivity of the ten
Read John Gill on Isaiah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst.
Read Robert Jamieson on Isaiah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAre gone into captivity; either, 1. Are actually gone, which was true of the ten tribes in Hezekiah’ s reign, , under whom this prophecy might be uttered; or, 2. Shall certainly and shortly go, as the two tribes afterward did. They have no knowledge; no serious consideration of God’ s works, and of their own duty and danger. Their honourable men, who thought themselves quite out of reach of famine.
Read Matthew Poole on Isaiah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 5:13 Therefore my people are gone into captivity, because [they have] no knowledge: and their honourable men [are] famished, and their multitude dried up with thirst.Ver. 13. Therefore my people are gone into captivity,] i.e, They are sure to go. Because they have no knowledge.] Heb., Propter non-scientiam; i.e., ut ita dicam, non-curantiam, For their brutish oscitancy and lack of consideration, as having buried their wits in their guts, and being miserably besotted by their daily sensualities. "Surely they are poor, they are foolish; for they know not the way of the Lord, nor the judgment of their God." And their honourable men are famished.] Heb., Are men of hunger or famine…
Read John Trapp on Isaiah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) My people are gone into captivity.—The great captivity of Judah lay as yet far off, but the prophet may be speaking of it as already present in his vision of the future. Probably, however, the disastrous wars of Ahaz had involved many captures of the kind referred to (2 Chronicles 28:5; 2 Chronicles 28:8; 2 Chronicles 28:17-18). Because they have no knowledge.—Better, and they knew not—i.e., did not foresee that this must be the outcome of their conduct. The “honourable men” and the “multitude” are named as representing all classes of society.
Read Charles John Ellicott on Isaiah 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. And their honourable men - "And the nobles"] These verses have likewise a reference to the two preceding. They that indulged in feasting and drinking shall perish with hunger and thirst; and Hades shall indulge his appetite as much as they had done, and devour them all. The image is strong and expressive in the highest degree. Habakkuk, Habakkuk 2:5, uses the same image with great force: - the ambitious and avaricious conqueror. "Enlargeth his appetite like Hades; And he is like Death, and will never be satisfied," But, in Isaiah, Hades is introduced to much greater advantage, in person; and placed before our eyes in the form of a ravenous monster, opening wide his immeasurable…
Read AdamClarke on Isaiah 5 →CambridgeThe Cambridge Bible for Schools and Colleges13. Therefore (because its leaders are so blind) my people goeth into captivity (proph. perf.). This is the only explicit mention of exile in Isaiah. Cf. again Amos 6:7. The next words may be rendered either from lack of knowledge (R.V.) or without knowing it—“unawares” (Cheyne). The former gives the better sense (cf. Hosea 4:6). their honourable men … their multitude] lit. “its glory” … “its tumult.” The contrast, however, is rightly indicated by A.V.—the noblesse over against the populace. famished] Hebr. “men of hunger.” But the word for “men” is poetic (Isaiah 3:25) and never found in such phrases as this. The ancient versions, with a different vocalisation, read “dead with hunger,”…
Read Cambridge on Isaiah 5 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore my people are gone - This is evidently used with reference to the “future.” The prophet described events as “passing before his eyes” as a vision (note, Isaiah 1:1); and he here seems to
Read Albert Barnes on Isaiah 5 →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
Therefore My people will go into exile for their lack of understanding; their dignitaries are starving and their masses are parched with thirst.
Therefore my people go into captivity for lack of knowledge. Their honorable men are famished, and their multitudes are parched with thirst.
Therefore My people will go into exile for their lack of understanding; their dignitaries are starving and their masses are parched with thirst.
Therefore my people will be deported because of their lack of understanding. Their leaders will have nothing to eat, their masses will have nothing to drink.
Tyndale line
¶ Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst.
Therefore my people are gone into captivity for lack of knowledge; and their honorable men are famished, and their multitude are parched with thirst.
Therefore my people are gone into captivity, for lack of knowledge: and their honourable men are famished, and their multitude are parched with thirst.
Therefore my people have gone into captivity, because they have no knowledge: and their honorable men are famished, and their multitude dried up with thirst.
Therefore my people is gone into captiuitie, because they had no knowledge, and the glorie thereof are men famished, and the multitude thereof is dried vp with thirst.
Strictly literal
Therefore my people are led away captive from lack of knowledge, and their nobility die of famine, and their multitude are parched with thirst.
Therefore my people removed without knowledge, And its honourable ones are famished, And its multitude dried up of thirst.
Therefore my people removed without knowledge, || And its honorable ones are famished, || And its multitude dried up of thirst.
Therefore are my people led into exile, for want of knowledge: and their honorable men suffer of famine, and their multitude are panting with thirst.
Therefore my people have gone into captivity for lack of understanding; their honored leaders go hungry, and their common people have nothing to drink.
From the Latin
Therefore is my people led away captive, because they had not knowledge, and their nobles have perished with famine, and their multitude were dried up with thirst.
Simplified
As a result my people will be exiled for their lack of understanding. Their honored leaders will starve, and the crowds will be dying of thirst.
For this cause my people are taken away as prisoners into strange countries for need of knowledge: and their rulers are wasted for need of food, and their loud-voiced feasters are dry for need of water.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as it stands, while the Septuagint closely aligns with it, differing in word order and specific terms. The Dead Sea Scrolls show some variations, with certain words restored by editors, but the core message remains consistent across witnesses.
לָכֵ֛ן גָּלָ֥ה עַמִּ֖י מִבְּלִי־ דָ֑עַת וּכְבוֹדוֹ֙ מְתֵ֣י רָעָ֔ב וַהֲמוֹנ֖וֹ צִחֵ֥ה צָמָֽא׃
9 of the 11 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.
[לכן] גלה עמ׳י מבלי דעת וכבוד׳י מתי רעב והמונ׳ו [צחה] [צמא]
8 words on the leather — 3 supplied entire by an editor.
לכן גלה [עמ׳י] [מבלי] [דעת] [וכבוד׳ו] [מתי] [רעב] [והמונ׳ו] [צחה] [צמא]
1 word on the leather — 1 partly restored, 9 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 5:13
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 כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Prep | Adv — Preposition · adverbHR/D
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
ek'-sil, eg'-zil (galah, tsa`ah):
Occurs twice only in the King James Version (2Sa 15:19 (galah, "to remove"); Isa 51:14 (tsa`ah, "to be bowed down")). In the Revised Version (British and American) "exile" is substituted for "captivity" (Ezr 8:35 (shebhi), and Eze 12:4 (golah)); "go into exile," for "remove and go" (Eze 12:11); "exiles of Ethiopia" for "Ethiopians captives" (Isa 20:4); "He shall let my exiles go free" for "He shall let go my captives" (Isa 45:13); "an exile" for "a captive" (
Exile
(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741).
After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM OF.)
(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal youths, including Daniel and his…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
בְּלִי (bli) refers to a state of wearing out or destruction, and serves as an adverb of negation meaning 'without' or 'not.' It is derived from the root meaning failure and can indicate absence or lack in various contexts.
בְּלִי subst. wearing out, hence
fig. destruction
defect, failure, hence adv. of negation
base
H1097 בְּלִי subst. wearing out, hence . fig. destruction
. defect, failure, hence adv. of negation
1097 bliy bel-ee'
from 1086; properly, failure, i.e. nothing or destruction;
usually (with preposition) without, not yet, because not, as
long as, etc.:--corruption, ig(norantly), for lack of, where
no...is, so that no, none, not, un(awares), without.
see HEBREW for 01086
בְּלִי (be.li) — without.
subst
1) wearing out
adv of negation
2) without, no, not
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
N-fs — Noun common · feminine singular absoluteHNcfsa
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
Conj | N-cs | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
מַת (mat) refers to a male or man, often used in both prose and poetry. The term emphasizes adult males and can imply a group of men, sometimes with less focus on gender. It is derived from a related word, but its usage is primarily in the plural form.
[מַת] n.m. male, man
males, men
usu. less emphasis on sex
elsewhere only poet.
base
H4962 [מַת] male, man
4962 math math
from the same as 4970; properly, an adult (as of full
length); by implication, a man (only in the plural):--+ few,
X friends, men, persons, X small.
see HEBREW for 04970
מַת (mat) — man.
1) male, man
1a) males, men
1b) few men (in prose)
1b1) less emphasis on sex
1c) men (poetic)
1c1) less emphasis on sex
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
רָעָב (ra`ab) refers to famine and hunger, indicating a lack of food that can affect individuals or entire nations. It is derived from the root meaning to be hungry, and it encompasses both literal and figurative uses, such as famine caused by divine judgment. The entries consistently emphasize its association with severe food scarcity.
רָעָב 101 n.m. famine, hunger
base
H7458 רָעָב famine, hunger
7458 ra`ab raw-awb'
from 7456; hunger (more or less extensive):--dearth,
famine, + famished, hunger.
see HEBREW for 07456
רָעָב (ra.av) — famine.
1) famine, hunger
1a) famine (in land, nation)
1a1) of Jehovah's word (fig)
1b) hunger (of individuals)
N-ms — Noun common · masculine singular absoluteHNcmsa
hun'-ger (ra`abh; limos (subs.), peinao (vb.):
(1) The desire for food, a physiological sensation associated with emptiness of the stomach, and dependent on some state of the mucous membrane;
(2) starvation as the effect of want of food, as Ex 16:3; Isa 49:10;
(3) to feel the craving for food as De 8:3; when used to indicate the condition due to general scarcity of food as Jer 38:9; Eze 34:29 it is replaced in the Revised Version (British and American) by "famine." The word is used to express the poverty which follows idleness and sloth (Pr 19:15). The absence of this…
הָמוֹן (hamown) refers to a sound or noise, encompassing meanings like murmur, roar, tumult, and crowd. It also conveys concepts of abundance and wealth. The verb form הָמַן (haman) means to rage or be turbulent. The entries highlight a range of uses, from describing a multitude to expressing confusion or disquiet.
הָמוֹן n.m. sound, murmur, roar, crowd, abundance
sound, murmur, rush, roar
tumult, confusion (as occasioning a roar)
crowd, multitude
great number, abundance (late)
abundance, wealth
base
[הָמַן] vb. rage, be turbulent
base
H1995a הָמוֹן sound, murmur, roar, crowd, abundance H1995b הָמַן rage, be turbulent
1995 hamown haw-mone'
or hamon (Ezek. 5:7) {haw-mone'}; from 1993; a noise, tumult,
crowd; also disquietude, wealth:--abundance, company, many,
multitude, multiply, noise, riches, rumbling, sounding, store,
tumult.
see HEBREW for 01993
הָמוֹן (ha.mon) — crowd.
1) murmur, roar, crowd, abundance, tumult, sound
1a) sound, murmur, rush, roar
1b) tumult, confusion
1c) crowd, multitude
1d) great number, abundance
1e) abundance, wealth
הָמַן (ha.man) — be turbulent.
to rage, be turbulent
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
צִחֶה (tsicheh) means 'parched' or 'dried up.' It is derived from an unused root meaning to glow. The term is used in the context of dryness, specifically noted in Isaiah 5:13.
[צִחֶה] adj.intens. parched;—cstr. Is 5:13
ref
H6704 [צִחֶה] parched
6704 tsicheh tsee-kheh'
from an unused root meaning to glow; parched:--dried up.
צִחֶה (tsi.cheh) — parched.
parched
Adj — AdjHAamsc
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 צָמָא (tsama') means 'thirst' and can refer to both literal and figurative thirst. It is derived from the root word צָמָא (H6770). All entries consistently define it as thirst, with no significant disagreement among the lexicons.
צָמָא n.[m.] thirst
base
H6772 צָמָא thirst
6772 tsama' tsaw-maw'
from 6770; thirst (literally or figuratively):--thirst(-y).
see HEBREW for 06770
צָמָא (tsa.ma) — thirst.
thirst
N-ms — Noun common · masculine singular absoluteHNcmsa
thurst (tsama', verb tsame'; dipsao, dipsos, dipsa): One of the most powerful natural appetities, the craving for water or other drink. Besides its natural significance, thirst is figuratively used of strong spiritual desire. The soul thirsts for God (Ps 42:2; 63:1). Jesus meets the soul's thirst with water of life (Joh 4:13 ff; 6:35; 7:37). It is said of the heavenly bliss, "They shall hunger no more; neither thirst any more" (Re 7:16,17; compare Isa 49:10).