Isaiah 51:14 — Word Study
WLCמִהַ֥ר צֹעֶ֖ה לְהִפָּתֵ֑חַ וְלֹא־ יָמ֣וּת לַשַּׁ֔חַת וְלֹ֥א יֶחְסַ֖ר לַחְמֽוֹ׃
BSAThe captivetsâʻâh [prisoner, exile] will soonmâhar■ [speedily, quickly] be freedpâthach [loosed, set free] he will notlôʼ [never] diemûwth▸ [perish, come to an end] in the dungeonshachath [pit, underworld] and his breadlechem [food, sustenance] will notlôʼ [never] be lackingchâçêr▸ [fail, come to an end]
| Greek | English | Parsing |
|---|---|---|
| מִהַ֥ר | he will hasten | Verb, Piel, perfect third person masculine singular |
| צֹעֶ֖ה | [one who] stoops | Verb, Qal, participle (active) masculine singular |
| לְהִפָּתֵ֑חַ | to be let loose | Preposition, verb niphal infinitive construct common |
| וְלֹא־ | and not | Conjunction, particle |
| יָמ֣וּת | he will die | Verb, Qal, imperfect third person masculine singular |
| לַשַּׁ֔חַת | to the pit | Preposition, noun common feminine singular absolute |
| וְלֹ֥א | and not | Conjunction, particle |
| יֶחְסַ֖ר | he will lack | Verb, Qal, imperfect third person masculine singular |
| לַחְמֽוֹ׃ | food his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The captive will soon be freed; he will not die in the dungeon, and his bread will not be lacking. |
| KJV | The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail. |
| ASV | The captive exile shall speedily be loosed; and he shall not die and go down into the pit, neither shall his bread fail. |
| YLT | Hastened hath a wanderer to be loosed, And he doth not die at the pit, And his bread is not lacking. |
| WEB | The captive exile will speedily be freed. He will not die and go down into the pit. His bread won’t fail. |
| BBE | The prisoner, bent under his chain, will quickly be made free, and will not go down into the underworld, and his bread will not come to an end. |
Translations agree on the promise of freedom and sustenance in this verse.
The structure is built around a main promise with two consequences, emphasizing the completeness of God's deliverance.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצָעָה
verbמָהַר
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 51:14
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 Promise of Deliverancegenerated
Isaiah 51:14 speaks of the LORD's assurance that the captive will soon be freed from oppression and lack. This promise comes in the context of God's reminder of His power and faithfulness to His people, contrasting their current suffering with the hope of liberation and sustenance. The surrounding verses emphasize God's sovereignty over creation and His commitment to His people, encouraging them to trust in His deliverance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 48:20 | Leave Babylon! Flee from the Chaldeans! Declare it with a shout of joy, proclaim it, let it go out to the ends of the earth, saying, “The LORD has redeemed His servant Jacob!” |
| 2 | Isaiah 52:2 | Shake off your dust! Rise up and sit on your throne, O Jerusalem. Remove the chains from your neck, O captive Daughter of Zion. |
| 3 | Ezra 1:5 | So the family heads of Judah and Benjamin, along with the priests and Levites—everyone whose spirit God had stirred—prepared to go up and rebuild the house of the LORD in Jerusalem. |
| 4 | Acts 12:7–8 | Suddenly an angel of the Lord appeared and a light shone in the cell. He tapped Peter on the side and woke him up, saying, “Get up quickly.” And the chains fell off his wrists. |
| 5 | Jeremiah 37:16 | So Jeremiah went into a cell in the dungeon and remained there a long time. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מִהַ֥ר, mi.Hargenerated
The verb מָהַר (mahar) means to hasten or hurry, indicating a swift action. The Piel form suggests an intensity in the action, emphasizing the urgency of the deliverance promised to the captive.
This word conveys a sense of immediacy, assuring that the liberation will not be delayed. In this context, it highlights God's readiness to act on behalf of those who are oppressed.
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 מִהַ֥ר governs the main action of the verse — will hasten — with several clauses and phrases detailing the outcomes of this action. The structure emphasizes the urgency of the freeing and the assurance of sustenance.
The main clause is followed by a series of phrases that elaborate on the conditions of the captive's freedom and well-being, creating a layered promise of hope.
Septuagint Backgroundgenerated
The Septuagint translates מִהַ֥ר as σπεύσει (speusēi), which means 'will hasten.' This choice reinforces the idea of quick action and divine intervention in the lives of the oppressed.
The use of σπεύσει aligns with the urgency expressed in the Hebrew, indicating that the translators understood the promise of immediate deliverance.
In plain words — the whole versegenerated
Isaiah 51:14 promises that the captive will be freed quickly and will not die in the dungeon. It assures that their needs will be met and they will not lack food. This verse highlights God's commitment to deliver His people from oppression.
Frequently Asked Questionsgenerated
This refers to the promise of liberation from oppression and suffering, signifying hope for those in captivity.
The mention of bread signifies God's provision and care for His people's basic needs, ensuring they will not go hungry.
This verse illustrates God's faithfulness and power to save, showing that He actively cares for His people.
We learn that God is attentive to our struggles and is committed to providing for us, even in dire circumstances.
Reflection Questionsgenerated
- In what areas of my life do I feel captive, and how can I trust God for freedom?
- How can I remind myself of God's provision when I face lack or need?
- What does it mean for me to believe that God acts quickly on behalf of His people?
- How can I share the message of hope and provision found in this verse with others?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Theodoret refer to this verse to discuss God's promise of deliverance and provision for His people.
Symmachus in this verse translated, “speedily hell will open up, and he will not remain in corruption,” which indicates Christ when it says, “You will not abandon my soul to hell, nor will you give your holy one over to see corruption.”Early Church Fathers on Isaiah 51 →
“And his bread will not fail because I am the Lord your God, who stirs up the sea and its waves, the Lord of hosts is my name.” The phrase “and his bread will not fail” appears in the Septuagint with an asterisk.Early Church Fathers on Isaiah 51 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 51:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe captive exile hasteneth that he may be loosed,.... The time hastens on, or God will hasten the time, for the release either of the captive Jews in literal Babylon, or of his people in mystical
Read John Gill on Isaiah 51 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail. The captive exile , [ tso`eh (H6808)].
Read Robert Jamieson on Isaiah 51 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod is not slack, as you think, but maketh haste to fulfil his promise, and to rescue his captive and oppressed people from all their oppressions and miseries.
Read Matthew Poole on Isaiah 51 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 51:14 The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.Ver. 14. The captive exile hasteneth that he may be loosed,] i.e., Deliverance is even at the next door by; or, it is a description, saith Diodate, of the believers’ readiness in answering with the motion of their hearts to God’ s calling and deliverance.
Read John Trapp on Isaiah 51 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) The captive exile.—Literally, he that is bowed down, i.e., bound in fetters. The “pit,” as in the case of Jeremiah (Jeremiah 38:6), is the underground dungeon, in which the prisoner was too often left to starve.
Read Charles John Ellicott on Isaiah 51 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. The captive exile hasteneth that he may be loosed - "He marcheth on with speed, who cometh to set free the captive"] Cyrus, if understood of the temporal redemption from the captivity of Babylon; in the spiritual sense, the Messiah, who comes to open the prison to them that are bound.
Read AdamClarke on Isaiah 51 →
CambridgeThe Cambridge Bible for Schools and Colleges14. The received text is probably best rendered as follows: Speedily shall the crouching (prisoner) be set free, and he shall not die (and go down) to the pit, nor shall his bread fail (see R.V.); Israel in exile being compared to a prisoner in danger of death through starvation. The image reminds us of Jeremiah in the dungeon (Isaiah 38:9-10). The verse is full of obscurities, and its connexion with what precedes is of the loosest kind. The LXX. gives what is obviously a conjectural rendering, and it is not unlikely that the Hebr. represents another attempt to restore an illegible text.
Read Cambridge on Isaiah 51 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe captive exile - Lowth renders this, evidently very improperly, ‘He marcheth on with speed who cometh to set the captive free;’ and supposes that it refers to Cyrus, if understood of the temporal
Read Albert Barnes on Isaiah 51 →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 captive will soon be freed; he will not die in the dungeon, and his bread will not be lacking.
The captive exile will speedily be freed. He will not die and go down into the pit. His bread won’t fail.
The captive will soon be freed; he will not die in the dungeon, and his bread will not be lacking.
The one who suffers will soon be released; he will not die in prison, he will not go hungry.
Tyndale line
The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.
The captive exile shall speedily be loosed; and he shall not die and go down into the pit, neither shall his bread fail.
The captive exile shall speedily be loosed; and he shall not die and go down into the pit, neither shall his bread fail.
The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.
The captiue hasteneth to be loosed, and that hee should not die in the pitte, nor that his bread should faile.
Strictly literal
He that is bowed down shall speedily be loosed, and he shall not die in the pit, nor shall his bread fail.
Hastened hath a wanderer to be loosed, And he doth not die at the pit, And his bread is not lacking.
A wanderer has hurried to be loosed, || And he does not die in the pit, || And his bread is not lacking.
The exile will be speedily set free; and he shall not die in the dungeon, and his bread shall not fail.
The one who is bent down, Yahweh will hurry to release; he will not die and go down to the pit, nor will he lack bread.
From the Latin
He shall quickly come that is going to open unto you, and he shall not kill unto utter destruction, neither shall his bread fail.
Simplified
The prisoners that are bowed down will soon be set free. They're not going to die; they won't go on being hungry.
The prisoner, bent under his chain, will quickly be made free, and will not go down into the underworld, and his bread will not come to an end.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls generally agree in their wording, affirming the promise of freedom and sustenance. The Septuagint, while differing in structure, retains the core message of liberation and assurance of provision.
מִהַ֥ר צֹעֶ֖ה לְהִפָּתֵ֑חַ וְלֹא־ יָמ֣וּת לַשַּׁ֔חַת וְלֹ֥א יֶחְסַ֖ר לַחְמֽוֹ׃
3 of the 9 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.
מהר צרה להפתח ולוא ימות לשחת ולוא יחסר לחמ׳ו
9 words on the leather.
[מהר] [צעה] [להפתח] [ולא] [ימות] [לשחת] ולא יחסר [לחמ׳ו]
2 words on the leather — 7 supplied entire by an editor.
[מהר] [צעה] [להפתח] [ולוא] [ימות] [לשחת] [ולא] [יחסר] [לחמ׳ו]
nothing on the leather here — 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 51:14
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.
מָהַר (mahar) primarily means to hasten or hurry, conveying a sense of urgency or quickness. It can describe being anxious or impetuous, as well as the act of preparing or bringing something quickly. Additionally, it has a secondary meaning related to acquiring something by payment. The lexicons agree on these definitions without notable disagreement.
[מָהַר] vb. hasten
Niph. be hurried = anxious, disturbed; hasty, precipitate; impetuous
Pi.
hasten, make haste = go or come quickly
hasten vb.
trans. hasten, = prepare quickly; = bring quickly; = do quickly
base
מָהַר vb. denom. acquire by paying purchase-price
base
H4116a [מָהַר] hasten . be hurried = anxious, disturbed; hasty, precipitate; impetuous
. . hasten, make haste = go or come quickly
. hasten vb.
. trans. hasten, = prepare quickly; = bring quickly; = do quickly
H4116b מָהַר vb. denom. acquire by paying purchase-price
4116 mahar maw-har'
a primitive root; properly, to be liquid or flow easily, i.e.
(by implication); to hurry (in a good or a bad sense); often
used (with another verb) adverbially, promptly:--be carried
headlong, fearful, (cause to make, in, make) haste(-n, -ily),
(be) hasty, (fetch, make ready) X quickly, rash, X shortly,
(be so) X soon, make speed, X speedily, X straightway, X
suddenly, swift.
מָהַר (ma.har) — to hasten.
1)(Qal) to hasten
1a) (Niphal) to be hurried, be anxious
1a) hasty, precipitate, impetuous
1b) (Piel)
1b1) to hasten, make haste
1b2) hasten (used as adverb with another verb)
1b3) to hasten, prepare quickly, do quickly, bring quickly
מָהַר (ma.har) — to buy.
acquire by paying purchase-price
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
צָעָה (tsa`ah) is a Hebrew verb that primarily means to stoop, bend, or incline. It can also refer to tipping over, particularly in the context of pouring out or emptying a vessel. The word encompasses actions like bending under a burden and can imply a sense of depopulation or imprisonment. The lexicons indicate a range of meanings, but there is no significant disagreement among them.
[צָעָה] vb. stoop, bend, incline
Qal
one stooping (under a burden), bending
trans. men inclining, tipping a vessel, to empty it.
Pi. I will send tippers and they shall tip him over
base
H6808 צָעָה stoop, bend, incline
6808 tsa`ah tsaw-aw'
a primitive root; to tip over (for the purpose of spilling or
pouring out), i.e. (figuratively) depopulate; by implication,
to imprison or conquer; (reflexive) to lie down (for
coitus):--captive exile, travelling, (cause to) wander(-er).
צָעָה (tsa.ah) — to march.
1) to stoop, bend, incline
1a) (Qal)
1a1) to stoop, bend
1a2) to incline, tip
1b) (Piel) to tip over
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
Prep | V-Niphal-Inf-a — Preposition · verb niphal infinitive construct commonHR/VNcc
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)
Conj | Part — Conjunction · particleHC/Tn
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
The Hebrew word שַׁ֫חַת (shachath) means 'pit' and is derived from a root that suggests destruction or corruption. It covers a range of meanings including a physical pit, grave, and figuratively, hell or destruction. The entries note its use in contexts related to traps and Sheol, the grave.
שַׁ֫חַת n.f. pit
base
H7845 שַׁ֫חַת pit
7845 shachath shakh'-ath
from 7743; a pit (especially as a trap); figuratively,
destruction:--corruption, destruction, ditch, grave, pit.
see HEBREW for 07743
שַׁ֫חַת (sha.chat) — Pit: hell.
Pit, of hell
Another name of she.ol (שְׁאוֹל "Sheol" H7585)
This name means pit, grave
שַׁ֫חַת (sha.chat) — pit: grave.
1) pit, destruction, grave
1a) pit (for catching lions)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
The word translates different Hebrew words of which the most important are:
(1) bor, "pit" or "cistern," made by digging, (Ge 37:20); hence, "dungeon" (Jer 38:6, margin "pit");
(2) be'er, "pit" or "well" made by digging (Ge 21:25);
(3) she'ol, generally rendered "hell" in the King James Version (see HELL);
Pit
A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).
[HELL]
A reservoir, either natural or artificial, for water. Pits were sometimes used as dungeons, Ge 37:20; Jer 38:6; or being slightly covered, and baited, they served as traps to catch wild beasts, a device which illustrates the plots of designing men and women, Ps 119:85; Pr 22:14; 26:27; Eze 19:4. The word pit is also used to denote the grave, Ps 28:1; 30:3,9; and hell, Re 20:1.
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)
Conj | Part — Conjunction · particleHC/Tn
חָסֵר (chacer) is a Hebrew verb meaning to lack or be without. It encompasses various nuances such as diminishing, decreasing, and causing something to be lacking. The entries indicate its use in different forms, including Qal, Piel, and Hiphil, which reflect its active and causative aspects.
חָסֵר vb. lack, need, be lacking, decrease
Qal
lack
be lacking
diminish, decrease
Pi. cause to lack
Hiph. cause to be lacking, fail
base
H2637 חָסֵר lack, need, be lacking, decrease .. lack
. be lacking
. diminish, decrease
. cause to lack
. cause to be lacking, fail
2637 chacer khaw-sare'
a primitive root; to lack; by implication, to fail, want,
lessen:--be abated, bereave, decrease, (cause to) fail, (have)
lack, make lower, want.
חָסֵר (cha.ser) — to lack.
1) to lack, be without, decrease, be lacking, have a need
1a) (Qal)
1a1) to lack
1a2) to be lacking
1a3) to diminish, decrease
1b) (Piel) to cause to lack
1c) (Hiphil) to cause to be lacking
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(forms of chacer, "to lack," ayin, "nought"): This word in its various forms has the usual meaning of "want," "need," "deficiency." There is but little change in the use of the word in the different versions. Sometimes one of the common synonyms is exchanged for the word itself, e.g. in the Old Testament, 1Sa 21:15 the Revised Version (British and American) has "lack" ("Do I lack madmen?") where the King James Version has "need of"; Pr 5:23, "for lack," instead of "without"; 6:32, "void of" for "lacketh"; 10:21, "lack" for "want"; 31:11, "lack" for "need"; Isa 59:15, "lacking" for "faileth." In the New Testament "lack" is the translation of hustereo, literally, "to be behind," and endees, "in want." In
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
