Isaiah 8:19 — Word Study
WLCוְכִֽי־ יֹאמְר֣וּ אֲלֵיכֶ֗ם דִּרְשׁ֤וּ אֶל־ הָאֹבוֹת֙ וְאֶל־ הַיִּדְּעֹנִ֔ים הַֽמְצַפְצְפִ֖ים וְהַמַּהְגִּ֑ים הֲלוֹא־ עַם֙ אֶל־ אֱלֹהָ֣יו יִדְרֹ֔שׁ בְּעַ֥ד הַחַיִּ֖ים אֶל־ הַמֵּתִֽים׃
BSAWhenkîy men tellʼâmar▸ youʼêl to consultdârash mediumsʼôwb and spiritistsyiddᵉʻônîy [who claim to have a familiar spirit, wizards] who whispertsâphaph [and make hollow sounds, chirp] and mutterhâgâh [or ponder, meditate] shouldn’tlôʼ ◂a peopleʻam [a nation, God's people] consultdârash▸ their God [instead]ʼĕlôhîym [Elohim, the one supreme God] Why consult the deadmûwth [those who have passed away, the deceased] on behalf ofbᵉʻad the livingchay [those who are alive, the living ones]
| Greek | English | Parsing |
|---|---|---|
| וְכִֽי־ | and if | Conjunction, particle |
| יֹאמְר֣וּ | they will say | Verb, Qal, imperfect third person masculine plural |
| אֲלֵיכֶ֗ם | to you | Preposition, suffix |
| דִּרְשׁ֤וּ | consult | Verb, Qal, imperative second person masculine plural |
| אֶל־ | Preposition | |
| הָאֹבוֹת֙ | the necromancers | Particle, noun common feminine plural absolute |
| וְאֶל־ | and | Conjunction, preposition |
| הַיִּדְּעֹנִ֔ים | the soothsayers | Particle, noun common masculine plural absolute |
| הַֽמְצַפְצְפִ֖ים | who whisper | Particle, verb piel participle (active) masculine plural |
| וְהַמַּהְגִּ֑ים | and who mutter | Conjunction, particle, verb hiphil participle (active) masculine plural |
| הֲלוֹא־ | ¿ not | Particle, particle |
| עַם֙ | a people | Noun common, masculine singular absolute |
| אֶל־ | Preposition | |
| אֱלֹהָ֣יו | God its | Noun common masculine plural construct, suffix |
| יִדְרֹ֔שׁ | will it consult | Verb, Qal, imperfect third person masculine singular |
| בְּעַ֥ד | for | Prep |
| הַחַיִּ֖ים | the living | Particle |
| אֶל־ | Preposition | |
| הַמֵּתִֽים׃ | the dead | Particle, verb qal participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When men tell you to consult the spirits of the dead and the spiritists who whisper and mutter, shouldn’t a people consult their God instead? Why consult the dead on behalf of the living? |
| KJV | ¶ And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? |
| ASV | And when they shall say unto you, Seek unto them that have familiar spirits and unto the wizards, that chirp and that mutter: should not a people seek unto their God? on behalf of the living should they seek unto the dead? |
| YLT | And when they say unto you, 'Seek unto those having familiar spirits, And unto wizards, who chatter and mutter, Doth not a people seek unto its God? — For the living unto the dead! |
| WEB | When they tell you, “Consult with those who have familiar spirits and with the wizards, who chirp and who mutter,” shouldn’t a people consult with their God? Should they consult the dead on behalf of the living? |
| BBE | And when they say to you, Make request for us to those who have control of spirits, and to those wise in secret arts, who make hollow bird-like sounds; is it not right for a people to make request to their gods, to make request for the living to the dead? |
Translations agree on the meaning of דִּרְשׁ֤וּ as 'consult' or 'seek'.
There are multiple clauses that outline the actions and questions posed, emphasizing the contrast between seeking the dead and seeking God.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעַם
verbאָמַר
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 8:19
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 — A Warning Against Necromancygenerated
Isaiah 8:19 addresses the issue of consulting the dead and spiritists, emphasizing that the people should turn to God instead. This passage highlights the futility of seeking guidance from the deceased when the living can seek the guidance of the living God. It serves as a reminder of the importance of relying on divine wisdom rather than forbidden practices.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 19:3 | Then the spirit of the Egyptians will be emptied out from among them, and I will frustrate their plans, so that they will resort to idols and spirits of the dead, to mediums and spiritists. |
| 2 | Leviticus 20:6 | Whoever turns to mediums or spiritists to prostitute himself with them, I will also set My face against that person and cut him off from his people. |
| 3 | Deuteronomy 18:11 | casts spells, consults a medium or spiritist, or inquires of the dead. |
| 4 | 1 Samuel 28:8 | So Saul disguised himself by putting on different clothes, and he set out with two of his men. They came to the woman at night, and Saul said, “Consult a spirit for me. Bring up for me the one I name.” |
| 5 | 1 Chronicles 10:13 | So Saul died for his unfaithfulness to the LORD, because he did not keep the word of the LORD and even consulted a medium for guidance, |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — דִּרְשׁ֤וּ, dir.Shugenerated
The verb דִּרְשׁ (darash) means to seek or inquire, often in the context of seeking God. It is used to describe the act of searching diligently for understanding or guidance, particularly in spiritual matters.
In this verse, the imperative form דִּרְשׁ֤וּ (dirshu) is directed at the people, urging them to actively seek their God. This highlights the contrast between seeking the dead and seeking the living God, reinforcing the call to worship and depend on divine guidance.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of דִּרְשׁ֤וּ, using terms like consult (BSB, KJV, ASV) and seek (YLT, WEB, BBE) to convey the action of searching for guidance.
Sentence Structuregenerated
The main verb יֹאמְר֣וּ (yo'mru), they will say, governs the structure of the verse, with multiple phrases detailing what is being said and the alternative being proposed.
The sentence is constructed with a series of clauses that express the actions of the people and the contrasting directive to seek God, illustrating the flow of thought and the emphasis on divine consultation.
Septuagint Backgroundgenerated
The Septuagint translates דִּרְשׁ֤וּ as ζητήσατε (zētēsate), meaning 'seek'. This choice aligns with the Hebrew meaning but emphasizes the active pursuit of God.
This translation indicates a clear directive for the audience to engage in seeking God rather than relying on necromancers, reinforcing the original intent of the Hebrew text.
In plain words — the whole versegenerated
Isaiah 8:19 warns the people not to consult the dead or spiritists for guidance. Instead, they should seek their God for wisdom and direction, emphasizing the futility of seeking help from those who have passed away.
Frequently Asked Questionsgenerated
Consulting the dead refers to seeking guidance or information from those who have died, often through mediums or spiritists, which is condemned in the Bible.
Seeking God is emphasized because He is the source of true wisdom and guidance for the living, contrasting the futility of consulting the dead.
Examples include the witch of Endor in 1 Samuel 28 and prohibitions against such practices in Leviticus 20:6.
You can seek God through prayer, reading scripture, and participating in community worship, asking for His guidance in your decisions.
Reflection Questionsgenerated
- In what areas of my life do I tend to seek guidance from sources other than God?
- How can I cultivate a habit of seeking God first in my decisions?
- What practices can I adopt to deepen my relationship with God?
- How can I help others understand the importance of seeking God rather than worldly wisdom?
The early church on this verse — how the Fathers read it
Jerome comments on this passage, highlighting the contrast between seeking necromancers and seeking God for the living.
And when they say to you, seek from the Pythons and the diviners, who make their enchantments, whether not the people seeks from their God for the living from the dead? To the law more and to the testimony.Early Church Fathers on Isaiah 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 8:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when they shall say unto you,.... These are the words of Christ continued, as making his appearance in Israel; and are an address to his people among them, even to his children, disciples, and
Read John Gill on Isaiah 8 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?
Read Robert Jamieson on Isaiah 8 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen they, the Israelites, to whom I and my children are signs and wonders, who are fallen from God, and his true religion and worship, into superstition and idolatry, and will endeavour to seduce you into the same impiety, shall say unto you, my children, whom the prophet here arms against the common temptation. Seek unto them for advice and help, and seek no more to the prophets, who have hitherto deluded you with vain words. This was the counsel of the ungodly and unbelieving Jews. Wizards; of whom see 20:27 . That peep, and that mutter; that speak with a puling and low voice, as these two words signify; which they affected to do, speaking rather inwardly in their bellies, than outwardly…
Read Matthew Poole on Isaiah 8 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 8:19 And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?Ver. 19. And when they shall say unto you.] The prophet’ s wholesome advice to his disciples. God had hid his face and withdrawn his favour from this people; therefore they would help themselves as they could, by doing as Saul did when forsaken of God, by running to witches and wizards, resolving with her in the poet - “ Flectere si nequo superos, Acheronta movebo. ” That peep and that mutter.] Utter their predictions in broken and low language, grunting or grumbling them out in dark and…
Read John Trapp on Isaiah 8 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) And when they shall say unto you . . .—This then was the temptation to which the disciples of Isaiah were exposed, and to which they were all but yielding. Why should not they do as others did, and consult the soothsayers, who were in such great demand (Isaiah 2:6), as to the anxious secrets of the coming years. The words point to some of the many forms of such soothsaying (Deuteronomy 18:10). The “familiar spirit” (the English term being a happy paraphrase rather than a translation), is closely connected, as in the case of the witch of Endor (1 Samuel 28:1-20), with the idea of necromancy, i.e., with the claim to have a demon or spirit of divination (Acts 16:16), on the part of the…
Read Charles John Ellicott on Isaiah 8 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Should not a people seek - "Should they seek"] After ידרש yidrosh, the Septuagint, repeating the word, read הידרש hayidrosh: ΟυκεθνοςπροςΘεοναυτουεκζητησουσι;τιεκζητησουσιπεριτωνζωντωντουςνεκρους; Should not a nation seek unto its God? Why should you seek unto the dead concerning the living? and this repetition of the verb seems necessary to the sense; and, as Procopius on the place observes, it strongly expresses the prophet's indignation at their folly.
Read AdamClarke on Isaiah 8 →
CambridgeThe Cambridge Bible for Schools and Colleges19, 20. Religion and superstition contrasted.
Read Cambridge on Isaiah 8 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd when they shall say - When the people, instead of putting confidence in God, shall propose to apply to necromancers. In the time of Ahaz the people were, as they were often, much inclined to idolatry; 2 Kings 16:10.
Read Albert Barnes on Isaiah 8 →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
When men tell you to consult the spirits of the dead and the spiritists who whisper and mutter, shouldn’t a people consult their God instead? Why consult the dead on behalf of the living?
When they tell you, “Consult with those who have familiar spirits and with the wizards, who chirp and who mutter,” shouldn’t a people consult with their God? Should they consult the dead on behalf of the living?
When men tell you to consult mediums and spiritists who whisper and mutter, shouldn’t a people consult their God instead? Why consult the dead on behalf of the living?
They will say to you, “Seek oracles at the pits used to conjure up underworld spirits, from the magicians who chirp and mutter incantations. Should people not seek oracles from their gods, by asking the dead about the destiny of the living?”
Tyndale line
¶ And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?
And when they shall say unto you, Seek unto them that have familiar spirits and unto the wizards, that chirp and that mutter: should not a people seek unto their God? on behalf of the living should they seek unto the dead?
And when they shall say unto you, Seek unto them that have familiar spirits and unto the wizards, that chirp and that mutter: should not a people seek unto their God? on behalf of the living should they seek unto the dead?
And when they shall say to you, Seek to them that have familiar spirits, and to wizards that peep, and that mutter: should not a people seek to their God? for the living to the dead?
And when they shall say vnto you, Enquire at them that haue a spirit of diuination, and at the soothsayers, which whisper and murmure, Should not a people enquire at their God? from the liuing to the dead?
Strictly literal
And when they shall say unto you, Seek unto the necromancers and unto the soothsayers, who chirp and who mutter, [say,] Shall not a people seek unto their God? [Will they go] for the living unto the dead?
And when they say unto you, 'Seek unto those having familiar spirits, And unto wizards, who chatter and mutter, Doth not a people seek unto its God? — For the living unto the dead!
And when they say to you, “Seek to those having familiar spirits, || And to wizards, who chatter and mutter,” || Does a people not seek to its God? To the dead on behalf of the living?
And when they shall say unto you, “Inquire of those that have familiar spirits, and of the wizards, that whisper, and that mutter:” should not a people inquire of their God? [should we then] in behalf of the living [inquire] of the dead?
They will say to you, “Consult with the mediums and spiritists,” those who chirp and mutter incantations. But should a people not consult their God? Should they consult the dead on behalf of the living?
From the Latin
And when they shall say to you: Seek of pythons, and of diviners, who mutter in their enchantments: should not the people seek of their God, for the living of the dead?
Simplified
When someone suggests to you, “Go and ask mediums and spiritists who whisper and mutter,” shouldn't people ask their God? Why should they ask the dead on behalf of the living?
And when they say to you, Make request for us to those who have control of spirits, and to those wise in secret arts, who make hollow bird-like sounds; is it not right for a people to make request to their gods, to make request for the living to the dead?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls agree on the wording of this verse, with the scrolls preserving the same essential message and structure. Both texts urge the people to seek God instead of the dead, maintaining consistency in the warning against necromancy.
וְכִֽי־ יֹאמְר֣וּ אֲלֵיכֶ֗ם דִּרְשׁ֤וּ אֶל־ הָאֹבוֹת֙ וְאֶל־ הַיִּדְּעֹנִ֔ים הַֽמְצַפְצְפִ֖ים וְהַמַּהְגִּ֑ים הֲלוֹא־ עַם֙ אֶל־ אֱלֹהָ֣יו יִדְרֹ֔שׁ בְּעַ֥ד הַחַיִּ֖ים אֶל־ הַמֵּתִֽים׃
18 of the 19 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.
וכי יואמרו אלי׳כמה דרשו אל האובות ואל הידעונים המצפצפים והמהגים הלוא עמ אל אלוה׳ו ידרוש בעד חיים אל המיתים
19 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 8:19
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj | Conj — Conjunction · particleHC/Tc
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp2mp
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
kon-sult' (sha'al, malakh, ya`ats (Aramaic) ye`aT; sumbouleuomai):
(1) "To ask," "inquire," "seek advice." Ezekiel speaks of the king of Babylonian consulting the teraphim (Eze 21:21) and the Israelites were admonished to have noting to do with "a consulter with a familiar spirit" (De 18:11).
See ASTROLOGY; COMMUNION WITH DEMONS; DIVINATION.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
אוֹב (owb) refers to a skin-bottle and is also associated with necromancy and spirits of the dead. The term is built from the idea of a hollow sound, linking it to both a physical object and a practice involving communication with the dead. The entries highlight its meanings as a water skin, a necromancer, and a familiar spirit.
אוֹב n.m. skin-bottle, necromancer, etc.
skin-bottle
necromancer
ghost
necromancy
base
H178 אוֹב skin-bottle, necromancer, etc. . skin-bottle
. necromancer
. ghost
. necromancy
178 'owb obe
from the same as 1 (apparently through the idea of prattling
a father's name); properly, a mumble, i.e. a water skin (from
its hollow sound); hence a necromancer (ventriloquist, as from
a jar):--bottle, familiar spirit.
see HEBREW for 01
אוֹב (ov) — medium.
1) water skin bottle
2) necromancer
1b) necromancer, one who evokes the dead
1c) ghost, spirit of a dead one
1d) practice of necromancy
3) one that has a familiar spirit
Art | N-mp — Particle · noun common feminine plural absoluteHTd/Ncfpa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HC/R — Conjunction · prepositionHC/R
יִדְּעֹנִי (yidd`oniy) refers to a familiar spirit or a conjurer, someone believed to possess knowledge of the unseen world. It is derived from the root meaning 'to know' and is associated with practices like soothsaying and necromancy. The term emphasizes the idea of intimate acquaintance with supernatural secrets.
יִדְּעֹנִי n.m. familiar spirit (prop. either as knowing, wise (acquianted with secrets of unseen world); or as intimate acquaintance of soothsayer)
base
H3049 יִדְּעֹנִי familiar spirit (prop. either as knowing, wise (acquianted with secrets of unseen world); or as intimate acquaintance of soothsayer)
3049 yidd`oniy yid-deh-o-nee'
from 3045; properly, a knowing one; specifically, a conjurer;
(by impl) a ghost:--wizard.
see HEBREW for 03045
יִדְּעֹנִי (yid.d.o.ni) — spiritist.
1) a knower, one who has a familiar spirit
1a) a familiar spirit, soothsayer, necromancer (meton)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
sooth'-sa-erz.
See ASTROLOGY, 1; DIVINATION.
צָפַף (tsaphaph) is a Hebrew verb that primarily means to chirp or peep, often associated with birds. It can also refer to whispering, and in some contexts, it is linked to ghosts. The entries consistently highlight its use in the Pilpel form, indicating a repetitive or intensified action.
[צָפַף] vb. Pilp. chirp, peep
base
H6850 [צָפַף] Pilp. chirp, peep
6850 tsaphaph tsaw-faf'
a primitive root; to coo or chirp (as a bird):--chatter,
peep, whisper.
צָפַף (tsa.phaph) — to whisper.
1) (Pilpel) to chirp, peep
1a) of birds
1b) of ghosts
Art | V-l — Particle · verb piel participle (active) masculine pluralHTd/Vprmpa
→ See BUSYBODY
→ See SLANDER
→ See TALEBEARER
The Hebrew word הָגָה (hagah) encompasses a range of meanings related to vocal expressions, including to moan, growl, and utter. It can imply both inarticulate sounds and more deliberate actions like meditation and devising thoughts. The entries suggest uses in various contexts, including distress and magical mutterings, but do not indicate any significant disagreement among the lexicons.
הָגָה vb. moan, growl, utter, speak, muse (only poet.)
Qal
of inarticulate sounds
growl, of lion growling over prey
groan, moan, in distress (like dove)
utter
of inarticulate sounds
(soliloquize) meditate, muse
imagine, devise
Po. a conceiving and an uttering, out of the heart, lying words
Hiph. those that make chirpings and mutterings, of necromancers and wizards
base
H1897 הָגָה moan, growl, utter, speak, muse (only poet.) .. of inarticulate sounds . growl, of lion growling over prey
. groan, moan, in distress (like dove)
. utter
. of inarticulate sounds . (soliloquize) meditate, muse
. imagine, devise
. a conceiving and an uttering, out of the heart, lying words
. those that make chirpings and mutterings, of necromancers and wizards
1897 hagah daw-gaw'
a primitive root (compare 1901); to murmur (in pleasure or
anger); by implication, to ponder:--imagine, meditate, mourn,
mutter, roar, X sore, speak, study, talk, utter.
see HEBREW for 01901
הָגָה (ha.gah) — to mutter.
1) to moan, growl, utter, muse, mutter, meditate, devise, plot, speak
1a) (Qal)
1a1) to roar, growl, groan
1a2) to utter, speak
1a3) to meditate, devise, muse, imagine
1b) (Poal) to utter
1c) (Hiphil) to mutter
Conj | Art | V-Hiphil — Conjunction · particle · verb hiphil participle (active) masculine pluralHC/Td/Vhrmpa
mut'-er (haghah (Isa 8:19; 59:3)): An onomatopoetic word, used of the growling of a lion (Isa 31:4), of the "mourning" of a dove (Isa 38:14), or of the human voice, whether speaking inarticulately (Isa 16:7) or articulately (Ps 37:30, "The mouth of the righteous talketh of wisdom" compare Job 27:4; Pr 8:7, etc.). Hence, it is only the context that can give to haghah the meaning "mutter." No such meaning can be gathered from the context of Isa 59:3, and, in fact…
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 | Part — Particle · particleHTi/Tn
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 — Noun common · masculine singular absoluteHNcmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
kon-sult' (sha'al, malakh, ya`ats (Aramaic) ye`aT; sumbouleuomai):
(1) "To ask," "inquire," "seek advice." Ezekiel speaks of the king of Babylonian consulting the teraphim (Eze 21:21) and the Israelites were admonished to have noting to do with "a consulter with a familiar spirit" (De 18:11).
See ASTROLOGY; COMMUNION WITH DEMONS; DIVINATION.
בַּ֫עַד (ba'ad) is a Hebrew word that functions as a preposition and noun, indicating separation or position, such as 'away from,' 'behind,' 'about,' or 'on behalf of.' It is derived from a root meaning to separate and covers a range of spatial and metaphorical uses. The lexicons agree on its meanings, with variations in emphasis on specific usages.
בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
base
H1157 בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
1157 b`ad beh-ad'
from 5704 with prepositional prefix; in up to or over
against; generally at, beside, among, behind, for,
etc.:--about, at by (means of), for, over, through, up (-on),
within.
see HEBREW for 05704
בַּ֫עַד (be.ad) — about/through/for.
1) behind, through, round about, on behalf of, away from, about
1a) through (of action)
1b) behind (with verbs of shutting)
1c) about (with verbs of fencing)
1d) on behalf of (metaph. especially with Hithpael)
Prep — PrepHAcbsc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Art | Adj — ParticleHTd/Aampa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
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
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
ded (muth; nekros): Used in several senses:
(1) as a substantive, denoting the body deprived of life, as when Abraham speaks of burying his dead (Ge 23);
(2) as a collective noun including all those that have passed away from life (as Re 20:12). In several passages dead in this sense is used in contrast to the quick or living (as Nu 16:48). This collective mode of expression is used when resurrection is described as "rising from the dead";
