Isaiah 56:10 — Word Study
WLCצֹפָ֞יו עִוְרִ֤ים כֻּלָּם֙ לֹ֣א יָדָ֔עוּ כֻּלָּם֙ כְּלָבִ֣ים אִלְּמִ֔ים לֹ֥א יוּכְל֖וּ לִנְבֹּ֑חַ הֹזִים֙ שֹֽׁכְבִ֔ים אֹהֲבֵ֖י לָנֽוּם׃
BSA[Israel’s] watchmentsâphâh■ [guardians, spiritual sentinels] are blindʻivvêr [spiritually unaware, unable to see] they are allkôl [completely, without exception] obliviousyâdaʻ■ [lacking knowledge, ignorant] they are allkôl [every one of them] muteʼillêm dogskeleb [incapable of warning, silent] they cannotlôʼ barknâbach△ [sound an alarm, warn] they are dreamershâzâh△ [given to idle fancy, sleeping] lying aroundshâkab [resting, inactive] lovingʼâhab [having a strong affection for] to slumbernûwm [be in a state of torpor, dormant]
| Greek | English | Parsing |
|---|---|---|
| צֹפָ֞יו | watchmen its | Verb qal participle (active) masculine plural common, suffix |
| עִוְרִ֤ים | [are] blind | Adj |
| כֻּלָּם֙ | all of them | Noun common masculine singular construct, suffix |
| לֹ֣א | not | Particle |
| יָדָ֔עוּ | they know | Verb, Qal, perfect third person common plural |
| כֻּלָּם֙ | all of them | Noun common masculine singular construct, suffix |
| כְּלָבִ֣ים | [are] dogs | Noun common, masculine plural absolute |
| אִלְּמִ֔ים | dumb | Adj |
| לֹ֥א | not | Particle |
| יוּכְל֖וּ | they are able | Verb, Qal, imperfect third person masculine plural |
| לִנְבֹּ֑חַ | to bark | Preposition, verb qal infinitive construct common |
| הֹזִים֙ | [they] dream | Verb, Qal, participle (active) masculine plural |
| שֹֽׁכְבִ֔ים | [they] lie down | Verb, Qal, participle (active) masculine plural |
| אֹהֲבֵ֖י | [they] love | Verb, Qal, participle (active) masculine plural common |
| לָנֽוּם׃ | to slumber | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Israel’s watchmen are blind, they are all oblivious; they are all mute dogs, they cannot bark; they are dreamers lying around, loving to slumber. |
| KJV | His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. |
| ASV | His watchmen are blind, they are all without knowledge; they are all dumb dogs, they cannot bark; dreaming, lying down, loving to slumber. |
| YLT | Blind [are] his watchmen — all of them, They have not known, All of them [are] dumb dogs, they are not able to bark, Dozing, lying down, loving to slumber. |
| WEB | His watchmen are blind. They are all without knowledge. They are all mute dogs. They can’t bark— dreaming, lying down, loving to slumber. |
| BBE | His watchmen are blind, they are all without knowledge; they are all dogs without tongues, unable to make a sound; stretched out dreaming, loving sleep. |
Where they part company is in the rendering of specific phrases, but the overall message remains intact across translations.
The sentence structure emphasizes the characteristics of the watchmen, with the main clause introducing their blindness followed by descriptive phrases that elaborate on their inactivity.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָדַע
The sentence as the grammar sees it Open the tree ›
2 of 15 occur nowhere else in the Old Testament — words 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 56:10
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 Watchmen of Israelgenerated
Isaiah 56:10 critiques the watchmen of Israel, highlighting their blindness and inability to act. This passage serves as a warning about the responsibilities of leaders to remain vigilant and aware of their surroundings. The metaphor of watchmen emphasizes the expectation that they should protect and guide the people, as seen in other prophetic texts like Ezekiel 3:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 52:8 | Listen! Your watchmen lift up their voices, together they shout for joy. For every eye will see when the LORD returns to Zion. |
| 2 | Ezekiel 3:17 | “Son of man, I have made you a watchman for the house of Israel. Whenever you hear a word from My mouth, give them a warning from Me. |
| 3 | Isaiah 29:10 | For the LORD has poured out on you a spirit of deep sleep. He has shut your eyes, O prophets; He has covered your heads, O seers. |
| 4 | Jeremiah 14:13–14 | “Ah, Lord GOD!” I replied, “Look, the prophets are telling them, ‘You will not see the sword or suffer famine, but I will give you lasting peace in this place.’” |
| 5 | Hosea 4:6 | My people are destroyed for lack of knowledge. Because you have rejected knowledge, I will also reject you as My priests. Since you have forgotten the law of your God, I will also forget your children. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — צֹפָ֞יו, tza.fiugenerated
The word צָפָה (tsaphah) means to watch or observe, often implying a forward-leaning gaze to see into the distance. It indicates a role of vigilance and responsibility, particularly for leaders who must guard against dangers.
In this verse, the watchmen are described as blind, which signifies not only a lack of physical sight but also a profound spiritual unawareness. This dual meaning underscores their failure to fulfill their duties.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with all versions agreeing on the depiction of the watchmen as blind and unable to fulfill their roles.
Sentence Structuregenerated
The structure of the verse is built around a series of clauses that describe the watchmen's failures. The main clause identifies them as blind, followed by a series of participial phrases detailing their inactivity and inability to warn.
The Hebrew word order places emphasis on the characteristics of the watchmen, with each descriptor building upon the previous one to paint a comprehensive picture of their negligence.
Septuagint Backgroundgenerated
The Septuagint translates צֹפָ֞יו as ἴδετε, which means 'see' or 'behold.' This choice suggests an invitation to recognize the condition of the watchmen, emphasizing their failure to see the truth.
This rendering highlights the expectation that the watchmen should be aware and alert, aligning with the original Hebrew meaning of vigilance.
In plain words — the whole versegenerated
Isaiah 56:10 describes the watchmen of Israel as blind and inactive. They are unable to warn the people or fulfill their roles as guardians. This verse serves as a critique of leadership, highlighting the importance of awareness and vigilance.
Frequently Asked Questionsgenerated
It means they are spiritually unaware and unable to see the dangers facing the people, failing to fulfill their responsibilities.
This metaphor indicates their inability to warn or alert the people to danger, highlighting their ineffectiveness as leaders.
It suggests a preference for inactivity and complacency, indicating a lack of urgency or concern for their duties.
It aligns with themes found in other prophetic writings that critique leaders for their negligence and call for vigilance and responsibility.
Reflection Questionsgenerated
- In what ways can I be more vigilant in my responsibilities?
- How can I ensure that I am not spiritually blind to the needs of those around me?
- What actions can I take to alert others when I see danger or need?
- How does this passage challenge my understanding of leadership and accountability?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the responsibilities of leaders and the consequences of spiritual blindness, highlighting the need for vigilance among those in authority.
In souls, pure and cleansed from all defilement, the prophetic gift shines clear. In a foul mirror you cannot see what the reflection is,Early Church Fathers on Isaiah 56 →
His spies, blind all, knew nothing: mute dogs unable to bark, seeing vain things, sleeping, and loving dreams. And the most shameless dogs knew not satisfaction: the shepherds themselves ignored understanding: all turned aside unto their…Early Church Fathers on Isaiah 56 →
Hence even sacred Scripture, with these sorts of disturbing passions in mind, in many places applies the names of brutes and of wild beasts to those gifted with reason;Early Church Fathers on Isaiah 56 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 56:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHis watchmen are blind,.... A sad character of watchmen; who, of all men, ought to have good sight, to see who is coming, to discover an enemy, to discern approaching danger, and so be capable of giving notice thereof.
Read John Gill on Isaiah 56 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHis watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. His watchmen - Israel's spiritual leaders (Isaiah 62:6; Ezekiel 3:17).
Read Robert Jamieson on Isaiah 56 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis; Israel’ s, as is evident from the following verses; the pronoun relative being put without and instead of the antecedent; of which I have given divers instances before. Watchmen; priests and prophets, or other teachers, who are commonly called watchmen, as 33:2 . He mentions only the teachers, because ignorance was most shameful in them; but hereby he supposeth the gross ignorance of the people, who neither pretended nor desired to be wiser than their teachers. They are all ignorant of God’ s will and word, and of their own and the people’ s duty, and of the true Messiah. They are all dumb dogs, they cannot bark; they are also slothful and negligent in instructing the people, and do…
Read Matthew Poole on Isaiah 56 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 56:10 His watchmen [are] blind: they are all ignorant, they [are] all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.Ver. 10. His watchmen are blind; they are all ignorant.] Invehit in Pseudepiscopos, such as were, and are still in part, the popish clergy; those of the ninth age especially, and not much better a little before Luther stickled: blind leaders of the blind, lamentably ignorant, as the Bishop of Dunkeld, in Scotland, for instance, who professed that he knew neither the New Testament nor the Old. So Bishop Albert, reading the Bible, and being asked by a nobleman what book it was he read; I know not, said he, what book it is, but all that I read in it…
Read John Trapp on Isaiah 56 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) His watchmen are blind.—These are the guides of the people, and specially the self-styled prophets, who are “blind” to the signs of the times, who are “dumb,” and give no warning to the people of the real dangers that threaten them, who prophesy for the rewards of divination (Numbers 22:7 :1 Samuel 9:7; Nehemiah 6:12), who are conspicuous for their luxury and intemperance. Given the men who are described in Isaiah 5:22; Isaiah 28:7-8; Isaiah 30:10, and the circumstances of Manasseh’s reign, no other result could be expected. Sleeping.—The prophet, with a scornful irony, substitutes hozîm (“dreamers”) for khozîm (“seers”). The “lying down” contrasts their indolent and easy life with the…
Read Charles John Ellicott on Isaiah 56 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. His watchmen are blind] Kimchi observes, "The flock is intrusted to the care of these watchmen. The wild beasts come; these dogs bark not; and the wild beasts devour the flock. Thus they do not profit the flock. Yea, they injure it; for the owner trusts in them, that they will watch and be faithful; but they are not. These are the false teachers and careless shepherds." Dumb dogs, they cannot bark] See Clarke on Isaiah 62:6. Sleeping - "Dreamers"] הזים hozim, ενυπνιαζομενοι, Septuagint. This seems to be the best authority for the meaning of this word, which occurs only in this place: but it is to be observed, that eleven MSS. of Kennicott's and De Rossi's, and four editions, have…
Read AdamClarke on Isaiah 56 →
CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 56:9 to Isaiah 57:21. A Protest against the Unworthy Shepherds of God’s Flock, and the arrogant Heathenism by which it is threatened; followed by a Message of Consolation to True IsraelitesThis sombre and impassioned discourse is composed of three parts: i. ch. Isaiah 56:9 to Isaiah 57:2.—The defenceless condition of the community, due to the incompetence of its spiritual leaders. (1) All the wild beasts of the field and the forest are invited to come and devour the unprotected flock (Isaiah 56:9). (2) For its rulers neglect their duty; they are inefficient as dumb dogs, they are slothful, greedy and sensual (Isaiah 56:10-12). (3) In consequence of their incapacity the righteous…
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Albert Barnes1798–1870Barnes' Notes on the BibleHis watchmen - The prophet proceeds to specify the sins which had thus induced God to send the desolating armies of foreign nations.
Read Albert Barnes on Isaiah 56 →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
Israel’s watchmen are blind, they are all oblivious; they are all mute dogs, they cannot bark; they are dreamers lying around, loving to slumber.
His watchmen are blind. They are all without knowledge. They are all mute dogs. They can’t bark— dreaming, lying down, loving to slumber.
Israel’s watchmen are blind, they are all oblivious; they are all mute dogs, they cannot bark; they are dreamers lying around, loving to slumber.
All their watchmen are blind, they are unaware. All of them are like mute dogs, unable to bark. They pant, lie down, and love to snooze.
Tyndale line
His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.
His watchmen are blind, they are all without knowledge; they are all dumb dogs, they cannot bark; dreaming, lying down, loving to slumber.
His watchmen are blind, they are all without knowledge; they are all dumb dogs, they cannot bark; dreaming, lying down, loving to slumber.
His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.
Their watchmen are all blinde: they haue no knowledge: they are all dumme dogs: they can not barke: they lie and sleepe and delite in sleeping.
Strictly literal
His watchmen are all of them blind, they are without knowledge; they are all dumb dogs that cannot bark, dreaming, lying down, loving to slumber:
Blind [are] his watchmen — all of them, They have not known, All of them [are] dumb dogs, they are not able to bark, Dozing, lying down, loving to slumber.
His watchmen [are] blind—all of them, || They have not known, || All of them [are] mute dogs, they are not able to bark, || Dozing, lying down, loving to slumber.
His watchmen are all of them blind, they know nothing; they all are dumb dogs, they cannot bark; dreamers, lying down, loving to slumber.
All their watchmen are blind, they do not understand. They are all silent dogs who cannot bark. They dream, and lying down they love to sleep.
From the Latin
His watchmen are all blind, they are all ignorant: dumb dogs not able to bark, seeing vain things, sleeping and loving dreams.
Simplified
For all the watchmen are blind. None of them know what's going on. They're all silent—they can't bark. They spend their time lying down, dreaming, loving to sleep.
His watchmen are blind, they are all without knowledge; they are all dogs without tongues, unable to make a sound; stretched out dreaming, loving sleep.
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 largely agree in their wording, with minor variations in the scrolls. Both emphasize the watchmen's blindness and inability to act, maintaining the integrity of the original message.
צֹפָ֞יו עִוְרִ֤ים כֻּלָּם֙ לֹ֣א יָדָ֔עוּ כֻּלָּם֙ כְּלָבִ֣ים אִלְּמִ֔ים לֹ֥א יוּכְל֖וּ לִנְבֹּ֑חַ הֹזִים֙ שֹֽׁכְבִ֔ים אֹהֲבֵ֖י לָנֽוּם׃
14 of the 15 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.
צופי׳ו עורים כול׳ם לוא ידעו כול׳ם כלבים אלמים לוא יוכלו לנבוח המה חוזים שוכבים אוהבים לנואם
16 words on the leather.
צפ [עורים] כל׳ם לא ידעו כל׳ם כלבים אלמים לא יכלו לנבח הזים שכבים אהב לנום
10 words on the leather — 4 partly restored, 1 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 56:10
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.
צָפָה (tsaphah) is a Hebrew verb meaning to look out, spy, or keep watch. It is built from a primitive root implying leaning forward to observe or await. The word covers a range of meanings including to behold, espy, and watch closely. In the Old Testament, it can also refer to a watchman.
[צָפָה] 37 vb. look out or about, spy, keep watch
Qal 28 keep watch; elsewh. as subst. watchman
Pi. watch (closely); pt. as n. = watchman
base
H6822 צָפָה look out or about, spy, keep watch
6822 tsaphah tsaw-faw'
a primitive root; properly, to lean forward, i.e. to peer
into the distance; by implication, to observe, await:--
behold, espy, look up (well), wait for, (keep the)
watch(-man).
צָפָה (tsa.phah) — to watch.
1) to look out or about, spy, keep watch, observe, watch
1a)(Qal) to keep watch, spy
1b) (Piel) to watch, watch closely
V-Qal-Perf-3cp — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3ms
עִוֵּר (ivver) means 'blind,' and can refer to physical blindness or be used figuratively. The word is derived from a more basic form, עָוָר (avvar), and is noted in various lexicons as describing both individuals and groups who are blind.
עִוֵּר adj. blind
base
H5787 עִוֵּר blind
5787 `ivver iv-vare'
intensive from 5786; blind (literally or
figuratively):--blind (men, people).
see HEBREW for 05786
עִוֵּר (iv.ver) — blind.
1) blind
1a) blind (physically)
1b) blind (fig.)
Adj — AdjHAampa
Blind
Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
The Hebrew word כֶּ֫לֶב (*keleb*) means 'dog' and can refer to the animal literally or figuratively in contexts of contempt or abasement. It also denotes male cult prostitutes in a euphemistic sense. The term appears in various Old Testament verses, often associated with negative connotations, such as in 1 Samuel 17:43 and 2 Samuel 9:8.
כֶּ֫לֶב n.m. I S 24:15 dog (NH id.; Ph. כלב; Aram. כֶּ֫לְבָּא, Syriac; Ar. Arabic; Eth. Ethiopic As. kalbu DI HWB 328)—abs. כ׳ Ju 7:5 + 16 t., כָּ֑לֶב ψ 59:7, 15; pl. כְּלָבִים 1 K 14:11 + 12 t.; cstr. כַּלְבֵי Jb 30:1; sf. כְּלָבֶיךָ ψ 68:24;—dog:
lit. 1 K 14:11 16:4 21:19, 19, 23, 24 22:38 2 K 9:10, 36 (all of fierce, hungry dogs, devouring dead bodies and licking blood); cf. Je 15:3 and (לְשׁוֹן כְּלָבֶיךָ) ψ 68:24; eating torn flesh, Ex 22:30 (E), כַּלְבֵי צֹאנִי = my sheep-dogs, only Jb 30:1 (in both these with implied inferiority); dog-sacrifice was a heathen rite Read the full entry →
H3611 כֶּ֫לֶב dog
3611 keleb keh'-leb
from an unused root means. to yelp, or else to attack; a dog;
hence (by euphemism) a male prostitute:--dog.
כֶּ֫לֶב (ke.lev) — dog.
1) dog
1a) dog (literal)
1b) contempt or abasement (fig.)
1c) of pagan sacrifice
1d) of male cult prostitute (fig.)
N-mp — Noun common · masculine plural absoluteHNcmpa
Were held in great contempt by the Jews, but were worshipped, as well as cats, by the Egyptians. Among the Jews, to compare a person to a dog was the most degrading expression possible, 1Sa 17:43 24:14 2Sa 9:8. The state of dogs among the Jews was the same that now prevails in the East, where, having no owners, they run about the streets in troops, and are fed by charity or caprice, or live on such offal as they can pick up. As they are often on the point of starvation, they devour corpses, and in the night even attack living men, Ps 59:6,14,15 1Ki 14:11. In various places in Scripture the epithet "dogs" is given to certain classes of men, as expressing their insolent…
אִלֵּם (illem) means 'dumb' or 'unable to speak.' It is derived from a root that indicates speechlessness. The entries consistently describe it as mute or silent, with no significant disagreement among the lexicons.
אִלֵּם adj. dumb, unable to speak
base
H483 אִלֵּם dumb, unable to speak
483 'illem il-lame'
from 481; speechless:--dumb (man).
see HEBREW for 0481
אִלֵּם (il.lem) — mute.
mute, silent, dumb, unable to speak
Adj — AdjHAampa
dum (alam, 'illem, literally, "tied in the tongue"; kophos): Used either as expressing the physical condition of speechlessness, generally associated with deafness, or figuratively as meaning the silence produced by the weight of God's judgments (Ps 39:2-9; Da 10:15) or the oppression of external calamity (Ps 38:13). As an adjective it is used to characterize inefficient teachers destitute of spirituality ("dumb dogs," Isa 56:10). The speechlessness of Saul's companions (Ac 9:7) was due to fright; that of the man without the wedding garment was because he had no excuse to give (
Dumb
From natural infirmity (Ex. 4:11); not knowing what to say (Prov. 31:8); unwillingness to speak (Ps. 39:9; Lev. 10:3). Christ repeatedly restored the dumb (Matt. 9:32, 33; Luke 11:14; Matt. 12:22) to the use of speech.
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)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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."
נָבַח (nabach) is a primitive root meaning to bark, specifically referring to the sound made by dogs. The entries confirm its usage in the Qal form, with a notable reference in Isaiah 56:10.
[נָבַח] vb. bark (of dogs);—Qal only Is 56:10
ref
H5024 נָבַח bark (of dogs)
5024 nabach naw-bakh'
a primitive root; to bark (as a dog):--bark.
נָבַח (na.vach) — to bark.
(Qal) to bark
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
הָזָה (hazah) is a primitive root meaning to dream, rave, or sleep. The entries indicate that it covers the act of dreaming and related states, with no significant disagreement among the lexicons.
[הָזָה] vb. dream, rave
base
H1957 הָזָה dream, rave
1957 hazah haw-zaw'
a primitive root (compare 2372); to dream:--sleep.
see HEBREW for 02372
הָזָה (ha.zah) — to dream.
(Qal) to dream, sleep, rave
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
Dream
God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh’s chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate’s wife (27:19).
The orientals, and in particular the Jews, greatly regarded dreams, and applied for their interpretation to those who undertook to explain them. We see the antiquity of this custom in the history of Pharaoh’s butler and baker, Ge 40:1-23; and Pharaoh himself and Nebuchadnezzar are also instances. God expressly forbade his people to observe dreams, and to consult explainers of them. He condemned to death all who pretended to have prophetic dreams, even though what they foretold came to pass, if they had any tendency to promote idolatry, De 13:1-3. But they were not forbidden, when they thought they had a significant dream, to address the prophets of the Lord, or the high priest in his ephod, to have it explained. The Lord frequently made known his will in dreams, and enabled…
→ Evanescent Job 20:8
→ Vanity of Ec 5:3,7
→ INSTANCES OF
Of Abimelech,, concerning Sarah Ge 20:3
Of Jacob, concerning the ladder Ge 28:12
The ring-straked cattle Ge 31:10-13
Concerning his going down into Egypt Ge 46:2
Of Laban, concerning Jacob Ge 31:24
Of Joseph, concerning the sheaves Ge 37:5-10
Of Midianite concerning the cake of barley Jud 7:13
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
נוּם (nuwm) is a primitive root meaning to slumber or be drowsy. The entries indicate that it encompasses the concepts of sleep and drowsiness, particularly in the Qal form. There are no significant disagreements among the lexicons regarding its meaning.
נוּם vb. be drowsy, slumber
base
H5123 נוּם be drowsy, slumber
5123 nuwm noom
a primitive root; to slumber (from drowsiness):--sleep,
slumber.
נוּם (num) — to slumber.
1) to be drowsy, slumber, sleep
1a) (Qal) to slumber, be drowsy
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
