Deuteronomy 34:7 — Word Study
WLCוּמֹשֶׁ֗ה בֶּן־ מֵאָ֧ה וְעֶשְׂרִ֛ים שָׁנָ֖ה בְּמֹת֑וֹ לֹֽא־ כָהֲתָ֥ה עֵינ֖וֹ וְלֹא־ נָ֥ס לֵחֹֽה׃
BSAMoses [was]Môsheh [the Israelite leader, a son of Amram and Jochebed] a hundredmêʼâh [a period of one hundred years] and twentyʻesrîym [two decades] years oldbên yet his eyesʻayin [the source of sight, the window to the soul] were notlôʼ weakkâhâh■ [dim, lacking vigor] and his vitalitylêach△ [natural force, vigor, or freshness] had notlôʼ diminishednûwç■ [fled, become feeble]
| Greek | English | Parsing |
|---|---|---|
| וּמֹשֶׁ֗ה | and Moses | Conjunction, noun proper masculine |
| בֶּן־ | [was] a son of | Noun common, masculine singular construct |
| מֵאָ֧ה | one hundred | Noun common, feminine singular absolute |
| וְעֶשְׂרִ֛ים | and twenty | Conjunction, noun common masculine plural absolute |
| שָׁנָ֖ה | year[s] | Noun common, feminine singular absolute |
| בְּמֹת֑וֹ | when dying he | Preposition, verb qal infinitive construct common, suffix |
| לֹֽא־ | not | Particle |
| כָהֲתָ֥ה | it had grown dim | Verb, Qal, perfect third person feminine singular |
| עֵינ֖וֹ | eye his | Noun common feminine singular construct, suffix |
| וְלֹא־ | and not | Conjunction, particle |
| נָ֥ס | it had fled | Verb, Qal, perfect third person masculine singular |
| לֵחֹֽה׃ | vigor 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 | Moses was a hundred and twenty years old when he died, yet his eyes were not weak, and his vitality had not diminished. |
| KJV | ¶ And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. |
| ASV | And Moses was a hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. |
| YLT | And Moses [is] a son of a hundred and twenty years when he dieth; his eye hath not become dim, nor hath his moisture fled. |
| WEB | Moses was one hundred twenty years old when he died. His eye was not dim, nor his strength gone. |
| BBE | And Moses at his death was a hundred and twenty years old: his eye had not become clouded, or his natural force become feeble. |
Where they part company is כָהֲתָ֥ה — see How Translations Differ.
The sentence has one main clause and two subordinate clauses that describe Moses' condition at the time of his death.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמֹשֶׁה
verbכָּהָה
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Deuteronomy 34:7
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 Death of Mosesgenerated
Deuteronomy 34:7 describes the final moments of Moses, a pivotal figure in Israel's history. At one hundred and twenty years old, he passes away, yet remarkably, his physical faculties remain intact. This highlights the extraordinary nature of Moses' life and leadership, as he led the Israelites out of Egypt and received the law from God. The passage serves as a reflection on the end of an era for the Israelites, who mourn his loss for thirty days, as seen in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 31:2 | he said to them, “I am now a hundred and twenty years old; I am no longer able to come and go, and the LORD has said to me, ‘You shall not cross the Jordan.’ |
| 2 | Acts 7:23–30 | When Moses was forty years old, he decided to visit his brothers, the children of Israel. |
| 3 | Genesis 27:1 | When Isaac was old and his eyes were so weak that he could no longer see, he called his older son Esau and said to him, “My son.” “Here I am,” Esau replied. |
| 4 | Genesis 48:10 | Now Israel’s eyesight was poor because of old age; he could hardly see. Joseph brought his sons to him, and his father kissed them and embraced them. |
| 5 | Joshua 14:10–11 | Now behold, as the LORD promised, He has kept me alive these forty-five years since He spoke this word to Moses, while Israel wandered in the wilderness. So here I am today, eighty-five years old, |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — מֹשֶׁה, u.mo.Shehgenerated
The name מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader and lawgiver, known for leading the Exodus. It is derived from a root meaning 'to draw out,' reflecting his rescue from the Nile River.
Moses is a key figure in the Old Testament, first mentioned in Exodus 2:10. His leadership and role in delivering the Israelites from slavery in Egypt are central to the narrative of the Hebrew Bible.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is governed by the verb מָוֶת, when he died, which sets the context for the other phrases. The sentence structure includes a noun phrase for Moses, a numeral phrase for his age, and several clauses describing his physical condition.
The Hebrew word order emphasizes Moses' age and condition, with the key details about his sight and vitality following the main action of his death.
Septuagint Backgroundgenerated
The Septuagint translates מֹשֶׁה as μωυσῆς, maintaining the name's significance. This reflects continuity in the identity of Moses across translations.
The Greek word for כָהֲתָ֥ה is ἠμαυρώθησαν, which suggests a dimming or fading, aligning with the interpretation of Moses' eyes not being weak, but perhaps indicating a gradual decline rather than immediate weakness.
In plain words — the whole versegenerated
Deuteronomy 34:7 tells us that Moses was one hundred and twenty years old when he died. His eyes were still strong, and he had not lost his vitality. This shows that even at the end of his life, Moses remained in good health.
Frequently Asked Questionsgenerated
This indicates that Moses maintained good vision and health even at an advanced age.
Moses' age highlights his long life and leadership, emphasizing the duration of his service to the Israelites.
This suggests that Moses retained his strength and energy, which is remarkable for someone of his age.
They mourn for him for thirty days, indicating his importance as a leader and their deep sense of loss.
Reflection Questionsgenerated
- What can we learn from Moses' long life about leadership and service?
- How does maintaining physical and spiritual vitality impact our lives as we age?
- In what ways can we honor the legacy of leaders like Moses in our own communities?
- How do we cope with loss, as seen in the mourning of the Israelites for Moses?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Deuteronomy 34:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Moses [was] an hundred and twenty years old when he died,.... Which age of his may be divided into three equal periods, forty years in Pharaoh's court, forty years in Midian, and forty in the
Read John Gill on Deuteronomy 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. His eye was not dim, nor his natural force abated.
Read Robert Jamieson on Deuteronomy 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy a miraculous work of God in mercy to his church and people.
Read Matthew Poole on Deuteronomy 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 34:7 And Moses [was] an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. Ver. 7. Nor his natural force abated.] Jerome reads it, Nor his teeth loosed. And the use of manna might be some reason, it being an exquisitely pure kind of food, of an aerial, and not very corruptible substance. ìçä gena, maxilla.
Read John Trapp on Deuteronomy 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. His eye was not dim] Even at the advanced age of a hundred and twenty; nor his natural force abated - he was a young man even in old age, notwithstanding the unparalleled hardships he had gone through. See the account of his life at the end of this chapter (Deuteronomy 34:10).
Read AdamClarke on Deuteronomy 34 →CambridgeThe Cambridge Bible for Schools and Colleges7. an hundred and twenty years] Dates, we have seen, are characteristic of P; this one is a round number = three full generations (see on Deuteronomy 2:7); cp. Exodus 7:7. nor his natural force abated] Lit. nor had his sap fled or ebbed. The phrase cannot be assigned to one source more than another.
Read Cambridge on Deuteronomy 34 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Moses was a hundred and twenty years old when he died — What an eventful life he has led since he lay “a weeping boy” in the ark by the river’s brink!
Read Daniel Denison Whedon on Deuteronomy 34 →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
Moses was a hundred and twenty years old when he died, yet his eyes were not weak, and his vitality had not diminished.
Moses was one hundred twenty years old when he died. His eye was not dim, nor his strength gone.
Moses was a hundred and twenty years old when he died, yet his eyes were not weak, and his vitality had not diminished.
Moses was 120 years old when he died, but his eye was not dull nor had his vitality departed.
Tyndale line
¶ And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated.
And Moses was a hundred and twenty years old when he died: his eye was not dim, nor his natural force abated.
And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated.
And Moses was a hundred and twenty years old when he died: his eye was not dim, nor his natural force abated.
Moses was nowe an hundreth and twentie yeere olde when hee died, his eye was not dimme, nor his naturall force abated.
Strictly literal
And Moses was a hundred and twenty years old when he died; his eye was not dim, nor his natural force abated.
And Moses [is] a son of a hundred and twenty years when he dieth; his eye hath not become dim, nor hath his moisture fled.
And Moses [is] a son of one hundred and twenty years when he dies; his eye has not become dim, nor has his moisture fled.
And Moses was a hundred and twenty years old when he died; his eye was not dimmed, and his natural force had not abated.
Moses was one hundred twenty years old when he died; his eye was not dim, nor his natural force abated.
From the Latin
Moses was a hundred and twenty years old when he died: his eye was not dim, neither were his teeth moved.
Simplified
Moses was 120 when he died, yet he was still seeing clearly and he was still strong.
And Moses at his death was a hundred and twenty years old: his eye had not become clouded, or his natural force become feeble.
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 largely agree in this verse, with 11 of the 12 words matching. However, the Samaritan Pentateuch differs in one word, using מותו (death) instead of the Masoretic בְּמֹת֑וֹ (when dying he), which reflects a slight variation in phrasing.
וּמֹשֶׁ֗ה בֶּן־ מֵאָ֧ה וְעֶשְׂרִ֛ים שָׁנָ֖ה בְּמֹת֑וֹ לֹֽא־ כָהֲתָ֥ה עֵינ֖וֹ וְלֹא־ נָ֥ס לֵחֹֽה׃
11 of the 12 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.
ומשׁה בן מאה ועשׂרים שׁנה במותו לא כהתה עינו ולא נס לחה
1 word differs from the Masoretic Text: מותו (death)
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 Deuteronomy 34:7
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.
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
Adj — Noun common · feminine singular absoluteHNcfsa
hun'-dred (me'-ah; hekaton).
See NUMBER.
עֶשְׂרִים (esriym) means 'twenty' and can also refer to the ordinal 'twentieth.' It is derived from the root word for 'ten' and has an Aramaic equivalent, עֶשְׂרִין (es.rin). The entries consistently define the term without significant disagreement.
עֶשְׂרִים (a) twenty
base
H6242 עֶשְׂרִים (a) twenty
6242 `esriym es-reem'
from 6235; twenty; also (ordinal) twentieth:--(six-)score,
twenty(-ieth).
see HEBREW for 06235
עֶשְׂרִים (es.rim) — twenty.
twenty, twentieth
Aramaic equivalent: es.rin (עֶשְׂרִין "twenty" H6243)
Conj | Adj — Conjunction · noun common masculine plural absoluteHC/Ncmpa
twen'-ti.
See NUMBER.
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
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
HR/Vqcc/Sp3ms — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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
כָּהָה (kahah) is a Hebrew verb meaning to grow dim or faint. It can refer to light or the eye becoming dull, as well as to feelings of weakness or despondency. In the Piel stem, it can also mean to rebuke, as noted in 1 Samuel 3:13. The entries highlight its various uses, but there is no significant disagreement among the lexicons.
[כָּהָה] vb. be or grow dim, faint
Qal grow dim
Pi. grow faint
base
[כָּהָה] vb. Pi. rebuke, only 1 S 3:13
ref
H3543a כָּהָה be or grow dim, faint H3543b כָּהָה Pi. rebuke
3543 kahah kaw-haw'
a primitive root; to be weak, i.e. (figuratively) to despond
(causatively, rebuke), or (of light, the eye) to grow dull:--
darken, be dim, fail, faint, restrain, X utterly.
כָּהָה (ka.hah) — to grow dim.
1) to grow weak, grow dim, grow faint, falter, be weak, be dim, be darkened, be restrained, be faint, fail
1a) (Qal) to grow dim
1b) (Piel) to faint, grow weak, grow faint
כָּהָה (ka.hah) — to rebuke.
to rebuke
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
נוּס (nus) is a Hebrew verb meaning to flee or escape. It encompasses various nuances, including taking flight, disappearing, or driving hastily to safety. The word appears in different forms, such as Qal, Polel, Hithpolel, and Hiphil, indicating actions like fleeing, causing to disappear, or putting to flight. An Aramaic equivalent is noted as נוּד (nud).
נוּס 160 vb. flee, escape
Qal
flee
escape
take flight, depart, disappear
fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
put to flight
drive hastily to a safe place
cause to disappear, hide
base
H5127 נוּס flee, escape
5127 nuwc noos
a primitive root; to flit, i.e. vanish away (subside, escape;
causatively, chase, impel, deliver):--X abate, away, be
displayed, (make to) flee (away, -ing), put to flight, X hide,
lift up a standard.
נוּס (nus) — to flee.
1) to flee, escape
1a) (Qal)
1a1) to flee
1a2) to escape
1a3) to take flight, m depart, disappear
1a4) to fly (to the attack) on horseback
1b) (Polel) to drive at
1c) (Hithpolel) to take flight
1d) (Hiphil)
1d1) to put to flight
1d2) to drive hastily
1d3) to cause to disappear, hide
Aramaic equivalent: nud (נוּד "to flee" H5111)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
לֵחַ (leach) refers to moisture and freshness, indicating a sense of vigor or natural force. The word is built from a related term, לֵחַ (H3892), which also conveys a sense of vitality. It appears in contexts that emphasize freshness and vigor.
[לֵחַ] n.m. moisture, freshness
base
H3893 [לֵחַ] moisture, freshness
3893 leach lay'-akh
from the same as 3892; freshness, i.e. vigor: -natural
force.
see HEBREW for 03892
לֵחַ (le.ach) — vigor.
moisture, freshness, vigour
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms