Psalms 49:17 — Word Study
WLCכִּ֤י לֹ֣א בְ֭מוֹתוֹ יִקַּ֣ח הַכֹּ֑ל לֹא־ יֵרֵ֖ד אַחֲרָ֣יו כְּבוֹדֽוֹ׃
BSAForkîy his abundancekâbôwd [wealth, riches, prosperity]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| לֹ֣א | not | Particle |
| בְ֭מוֹתוֹ | in death his | Preposition, noun common masculine singular construct, suffix |
| יִקַּ֣ח | he will take | Verb, Qal, imperfect third person masculine singular |
| הַכֹּ֑ל | anything | Particle, noun common masculine singular absolute |
| לֹא־ | not | Particle |
| יֵרֵ֖ד | it will go down | Verb, Qal, imperfect third person masculine singular |
| אַחֲרָ֣יו | after him | Suffix |
| כְּבוֹדֽוֹ׃ | honor his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For when he dies, he will carry nothing away; his abundance will not follow him down. |
| KJV | For when he dieth he shall carry nothing away: his glory shall not descend after him. |
| ASV | For when he dieth he shall carry nothing away; His glory shall not descend after him. |
| YLT | For at his death he receiveth nothing, His honour goeth not down after him. |
| WEB | for when he dies he will carry nothing away. His glory won’t descend after him. |
| BBE | For at his death, he will take nothing away; his glory will not go down after him. |
The translations agree on the core message of the verse, emphasizing the inability to take wealth into death.
The main clause introduces the condition of death, followed by two subordinate clauses that elaborate on the consequences of that condition.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכִּי
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 — Psalms 49:17
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 Transience of Wealthgenerated
Psalms 49:17 warns that material wealth does not accompany a person after death. The surrounding verses discuss the apparent prosperity of the wicked and remind the reader that earthly riches are ultimately meaningless. This theme resonates with other biblical texts that emphasize the fleeting nature of life and the importance of spiritual over material wealth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 1:21 | saying: “Naked I came from my mother’s womb, and naked I will return. The LORD gave, and the LORD has taken away. Blessed be the name of the LORD.” |
| 2 | Job 27:19 | He lies down wealthy, but will do so no more; when he opens his eyes, all is gone. |
| 3 | Ecclesiastes 5:15 | As a man came from his mother’s womb, so he will depart again, naked as he arrived. He takes nothing for his labor to carry in his hands. |
| 4 | Luke 12:20 | But God said to him, ‘You fool! This very night your life will be required of you. Then who will own what you have accumulated?’ |
| 5 | Luke 16:24 | So he cried out, ‘Father Abraham, have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue. For I am in agony in this fire.’ |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — כְּבוֹדֽוֹ, ke.vo.Dogenerated
The noun כְּבוֹד (kavod) means 'glory' or 'honor' and can also refer to wealth or abundance. It represents not just material possessions but the esteem one holds in life. In this verse, it highlights that such honor does not follow one into death.
The construct form כְּבוֹדֽוֹ indicates possession, meaning 'his honor.' This emphasizes that the wealth and glory one accumulates during life are left behind at death, underscoring the futility of relying on material success.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible, which uses his abundance for כְּבוֹדֽוֹ.
Sentence Structuregenerated
The main verb יִקַּ֣ח (yi.kach), meaning 'he will take,' governs the clause, with two adverbial phrases modifying it: what he will take and what will not follow. This structure highlights the contrast between taking and leaving behind.
The sentence flows logically, first stating what will not accompany the individual in death, then affirming the negation with a second clause, emphasizing the finality of death.
Septuagint Backgroundgenerated
The Septuagint translates כְּבוֹדֽוֹ as δόχα (doxa), meaning 'glory' or 'honor.' This choice reflects a broader interpretation of the Hebrew term, emphasizing not just material wealth but the concept of honor in life.
This translation choice suggests an understanding of glory that extends beyond physical possessions, aligning with the theme of the psalm regarding the ephemeral nature of human status.
In plain words — the whole versegenerated
Psalms 49:17 teaches that when a person dies, they cannot take their wealth with them. The verse emphasizes that material possessions and honor do not follow into the afterlife, reminding us of the temporary nature of earthly riches.
Frequently Asked Questionsgenerated
It indicates that wealth is temporary and cannot be taken beyond death, highlighting the futility of relying on material success.
It aligns with other scriptures that emphasize the fleeting nature of life and the importance of spiritual wealth over material possessions.
The term 'glory' here refers to the honor and wealth accumulated in life, which ultimately cannot be taken into death.
Remembering this teaching can help prioritize spiritual values over material pursuits, fostering a deeper understanding of what truly matters in life.
Reflection Questionsgenerated
- In what ways do I see people valuing wealth over spiritual growth?
- How can I focus more on what lasts beyond this life?
- What steps can I take to ensure my priorities align with eternal values?
- How does this verse challenge my understanding of success and fulfillment?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the emptiness of material wealth and the importance of faith. Their insights highlight the contrast between earthly riches and spiritual fulfillment.
Do not be troubled when you hear that the glory of someone’s house has increased. Think deeply about it, and you will see that a house is empty if it is not filled with faith.… Adam, by his ruin, left us void and empty,Early Church Fathers on Psalms 49 →
He did not say, note, “when their glory is increased,” but “the glory of their house.” All these things that I enumerated, after all—fountains, walkways and baths, gold and silver, horses and mules,Early Church Fathers on Psalms 49 →
"Fear not, though a man be made rich, and though the glory of his house be multiplied." Wherefore "fear not"? "For when he shall die, he shall not receive anything" [Psalms 49:17].Early Church Fathers on Psalms 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 49:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor when he dieth he shall carry nothing away,.... Such men, with all their riches and honour, must die; therefore why should men be afraid of them? or wherein are they to be accounted of, whose breath is in their nostrils?
Read John Gill on Psalms 49 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor when he dieth he shall carry nothing away: his glory shall not descend after him. For when he dieth he shall carry nothing away. Speedily coming, death shall put an end to all his present power of persecuting the godly.
Read Robert Jamieson on Psalms 49 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor as he will shortly die, so all his wealth, and power, and glory will die with him, and thou wilt have no cause either to envy or fear him.
Read Matthew Poole on Psalms 49 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 49:17 For when he dieth he shall carry nothing away: his glory shall not descend after him.Ver. 17. For when he dieth he shall carry nothing away] Nothing but a shroud, as that great emperor caused to be proclaimed at his funeral. He was a fool that on his death bed clapped a piece of gold into his mouth, and said, Some wiser than some; I will take this with me. See Job 1:21 1 Timothy 6:7. His glory shall not descend after him] No, nor be able to breathe one cold blast upon him, when he is burning in hell. Oh that wicked rich men would think of this, before the cold grave hold their bodies, and hot hell hold their souls.
Read John Trapp on Psalms 49 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16, 17) After expressing his own hopes of escaping from death, or being rescued from corruption, the psalmist recurs to the question of Psa 49:5, and completes the answer to it. He need not fear, however prosperous and wealthy his adversaries become, for they will die, and, dying, can take none of their possessions with them.
Read Charles John Ellicott on Psalms 49 →
CambridgeThe Cambridge Bible for Schools and Colleges17. Cp. Job 1:21; Ecclesiastes 5:15; 1 Timothy 6:7; and parallels from classical authors: e.g. Propertius IV. 5. 13: Haud ullas portabis opes Acherontis ad undas: Nudus at inferna, stulte, vehere, rate.
Read Cambridge on Psalms 49 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor when he dieth - He must die. His wealth cannot save him from the grave. It is always to be “assumed” of rich people, as of all other men, that they “will” have to die.
Read Albert Barnes on Psalms 49 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16-20. The remainder of the psalm is a hortatory application, with a partial rehearsal of what has been already said.
Read Daniel Denison Whedon on Psalms 49 →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
For when he dies, he will carry nothing away; his abundance will not follow him down.
for when he dies he will carry nothing away. His glory won’t descend after him.
For when he dies, he will carry nothing away; his abundance will not follow him down.
For he will take nothing with him when he dies; his wealth will not follow him down into the grave.
Tyndale line
For when he dieth he shall carry nothing away: his glory shall not descend after him.
For when he dieth he shall carry nothing away; His glory shall not descend after him.
For when he dieth he shall carry nothing away; his glory shall not descend after him.
For when he dieth he shall carry nothing away: his glory shall not descend after him.
For he shall take nothing away when he dieth, neither shall his pompe descende after him.
Strictly literal
For when he dieth, he shall carry nothing away; his glory shall not descend after him.
For at his death he receiveth nothing, His honour goeth not down after him.
For at his death he receives nothing, || His glory does not go down after him.
(49:18) For when he dieth he can take nothing away; his glory will not descend after him.
For when he dies he will take nothing away; his glory will not go down after him.
From the Latin
Seeing thou hast hated discipline: and hast cast my words behind thee.
Simplified
For they won't take anything with them when they die; their wealth will not go down into the grave with them.
For at his death, he will take nothing away; his glory will not go down after him.
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 Septuagint show significant agreement in meaning, though the Septuagint's word order differs. The Dead Sea Scrolls contain fragments that align with the Masoretic Text but require editorial restoration for full clarity.
כִּ֤י לֹ֣א בְ֭מוֹתוֹ יִקַּ֣ח הַכֹּ֑ל לֹא־ יֵרֵ֖ד אַחֲרָ֣יו כְּבוֹדֽוֹ׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[אל] [תירא] [כי] [יעשר] [איש] [כי] [ירבה] כבוד בית׳ו
2 words on the leather — 7 supplied entire by an editor.
[אל] [תירא] [כי] [יעשר] איש כי [ירבה] [כבוד] [בית׳ו]
2 words on the leather — 7 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 Psalms 49:17
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 — ParticleHTc
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…
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
מָ֫וֶת (maveth) means 'death' and encompasses various aspects such as natural or violent death, the state of being dead, and the realm of the dead (hades). It can also refer to pestilence or ruin. The word is derived from a root meaning 'to die' and has an Aramaic equivalent, מוֹת (mot).
מָ֫וֶת 161 n.m. death
death, opp. life
death by violence
state of death or place of death
base
H4194 מָ֫וֶת death
4194 maveth maw'-veth
from 4191; death (natural or violent); concretely, the dead,
their place or state (hades); figuratively, pestilence,
ruin:--(be) dead((-ly)), death, die(-d).
see HEBREW for 04191
מָ֫וֶת (ma.vet) — death.
1) death, dying, Death (personified), realm of the dead
1a) death
1b) death by violence (as a penalty)
1c) state of death, place of death
Aramaic equivalent: mot (מוֹת "death" H4193)
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
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)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
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
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HAcmpc/Sp3ms — SuffixHAcmpc/Sp3ms
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
