Isaiah 26:14 — Word Study
WLCמֵתִים֙ בַּל־ יִחְי֔וּ רְפָאִ֖ים בַּל־ יָקֻ֑מוּ לָכֵ֤ן פָּקַ֙דְתָּ֙ וַתַּשְׁמִידֵ֔ם וַתְּאַבֵּ֥ד כָּל־ זֵ֖כֶר לָֽמוֹ׃
BSA◂The deadmûwth [they are deceased, lifeless] will notbal livechâyâh▸ [be revived, have life] ◂the departed spiritsrâphâʼ [Rephaim, ghosts, shades] will notbal riseqûwm▸ [be resurrected, stand up] Thereforekên [so, thus, for this reason] You have punishedpâqad■ [visited, overseen] and destroyed themshâmad▸ [desolated, annihilated] You have wiped outʼâbad▸ [made to perish, destroyed] allkôl [every, the whole] memoryzêker [remembrance, recollection]
| Greek | English | Parsing |
|---|---|---|
| מֵתִים֙ | dead [ones] | Verb, Qal, participle (active) masculine plural |
| בַּל־ | not | Particle |
| יִחְי֔וּ | they will live | Verb, Qal, imperfect third person masculine plural |
| רְפָאִ֖ים | shades | Noun common, masculine plural absolute |
| בַּל־ | not | Particle |
| יָקֻ֑מוּ | they will rise | Verb, Qal, imperfect third person masculine plural |
| לָכֵ֤ן | therefore | Preposition, adverb |
| פָּקַ֙דְתָּ֙ | you have visited | Verb, Qal, perfect second person masculine singular |
| וַתַּשְׁמִידֵ֔ם | and you have destroyed them | Verb hiphil sequential imperfect second person masculine singular, suffix |
| וַתְּאַבֵּ֥ד | and you have destroyed | Verb, Piel, sequential imperfect second person masculine singular |
| כָּל־ | all | Noun common, masculine singular construct |
| זֵ֖כֶר | remembrance | Noun common, masculine singular absolute |
| לָֽמוֹ׃ | of them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The dead will not live; the departed spirits will not rise. Therefore You have punished and destroyed them; You have wiped out all memory of them. |
| KJV | They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish. |
| ASV | They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all remembrance of them to perish. |
| YLT | Dead — they live not, Rephaim, they rise not, Therefore Thou hast inspected and dost destroy them, Yea, thou destroyest all their memory. |
| WEB | The dead shall not live. The departed spirits shall not rise. Therefore you have visited and destroyed them, and caused all memory of them to perish. |
| BBE | The dead will not come back to life: their spirits will not come back to earth; for this cause you have sent destruction on them, so that the memory of them is dead. |
The translations agree on the overall meaning of the verse, particularly the finality of death.
The verse is structured with a main clause followed by supporting clauses that detail the actions of God and the state of the dead.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמוּת
verbמוּת
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 26:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Fate of the Deadgenerated
Isaiah 26:14 addresses the state of the dead, asserting that they will not return to life. This passage reflects a broader theme in Isaiah regarding divine judgment and the consequences of sin. It emphasizes God's authority over life and death, as well as the finality of His judgment against those who have turned away from Him. The context includes a contrast between the fate of the dead and the hope of the living, as seen in surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 26:19 | Your dead will live; their bodies will rise. Awake and sing, you who dwell in the dust! For your dew is like the dew of the morning, and the earth will bring forth her dead. |
| 2 | Isaiah 8:19 | 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? |
| 3 | Isaiah 51:12–13 | “I, even I, am He who comforts you. Why should you be afraid of mortal man, of a son of man who withers like grass? |
| 4 | Exodus 14:30 | That day the LORD saved Israel from the hand of the Egyptians, and Israel saw the Egyptians dead on the shore. |
| 5 | Psalm 106:28 | They yoked themselves to Baal of Peor and ate sacrifices offered to lifeless gods. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — מֵתִים, me.Timgenerated
The word מֵתִים (mētim) is a participle form of the verb מוּת (mūth), meaning 'to die.' It indicates those who are dead, emphasizing their state of lifelessness. This term is used frequently in the Hebrew Bible to denote death, whether as a natural end or as a consequence of divine judgment.
In this verse, the use of מֵתִים highlights the finality of death and the absence of hope for revival. The participle form indicates an ongoing state, reinforcing the idea that these dead ones will not experience life again.
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 verse consists of multiple clauses, with the main idea being introduced by the subject מֵתִים (the dead) followed by a negation בַּל־ (not) and the verb יִחְי֔וּ (they will live). This structure emphasizes the finality of death.
The conjunction לָכֵ֤ן (therefore) introduces the consequences of this state, leading into the actions of God described in the following clauses, which detail His punishment and the erasure of memory.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מֵתִים is rendered as νεκροί (nekroi), meaning 'the dead.' This choice aligns with the common Greek term for the deceased, emphasizing their lifeless state.
The translation of רְפָאִ֖ים as ἰατροὶ (iatroi) suggests a focus on the idea of healing or restoration, contrasting with the Hebrew sense of shades or spirits, which may imply a different interpretation of the fate of the dead.
In plain words — the whole versegenerated
Isaiah 26:14 tells us that the dead will not come back to life, and that God has punished them and erased all memory of them. This verse emphasizes the finality of death and God's authority over life and judgment.
Frequently Asked Questionsgenerated
This phrase indicates that those who have died will not return to life, emphasizing the finality of death and God's judgment.
The 'departed spirits' refers to the shades or ghosts of the dead, indicating that they will not rise again.
The verse implies that God has actively punished and destroyed the dead, erasing their memory as a consequence of their actions.
This verse reflects the broader theme of divine judgment in Isaiah, where God asserts His authority over life and death, particularly in relation to those who have sinned.
Reflection Questionsgenerated
- What does this verse teach about the consequences of sin and divine judgment?
- How can understanding the finality of death influence the way we live our lives?
- In what ways does this passage challenge or comfort you regarding the fate of the dead?
- How does this verse connect with other biblical teachings about life after death?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, interpreting it in the context of divine judgment and the fate of sinners.
Those who are dying shall not live; the giants shall not rise again. Therefore You visited and destroyed them, and wiped out all memory of them. LXX: For the dead shall not see life; nor will physicians bring them back.Early Church Fathers on Isaiah 26 →
For hence it is said by the prophet, “The dead shall not live; the giants shall not rise up again.” For whom does he call “the dead” except sinners, and whom does he designate “giants” except those who over and above take pride in sin.Early Church Fathers on Isaiah 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 26:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[They are] dead, they shall not live; [they are] deceased, they shall not rise,.... The above tyrannical lords, the kings of the earth and their mighty men, associates of the Romish antichrist, who
Read John Gill on Isaiah 26 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish. (They are) dead - the "other lords," or tyrants (Isaiah 26:13).
Read Robert Jamieson on Isaiah 26 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey shall not rise; those tyrants and enemies are utterly and irrecoverably destroyed, so as they shall never live or rise again to molest us. Possibly he speaks of the miraculous destruction of Sennacherib’ s army before Jerusalem. Therefore, that they might be so effectually destroyed, thou didst undertake the work. Or rather, because thou hast, & c., as it follows. Destroyed them, and made all their memory to perish; thou hast destroyed both them and theirs, and all the monuments or memorials of their greatness and glory.
Read Matthew Poole on Isaiah 26 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 26:14 [They are] dead, they shall not live; [they are] deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish.Ver. 14. They are dead.] Those "other lords" of ours are. But seldom lieth the devil dead in a dike, saith our proverb: yet he and his agents have their deadly wound, and shall be trodden under our feet shortly. Oh groan in spirit after that sweet day of full redemption, &c. Therefore thou hast visited.] Or, Because thou hast visited. Woe be to a person or people when God taketh them to do.
Read John Trapp on Isaiah 26 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) They are dead . . .—We get a more vivid rendering by omitting the words in italics, Dead, they live not; shadows (Rephaim, as in Psalms 88:10), they rise not. Those of whom the prophet speaks are the rulers of the great world-empires, who, as in Isaiah 14:9; Ezekiel 32:21, have passed into the gloomy world of Hades, out of which there was, for them at least, no escape. Their very names should perish from the memories of men. The LXX., adopting another etymology of the word Rephaim, gives the singular rendering, “Physicians shall not raise them up to life.”
Read Charles John Ellicott on Isaiah 26 →
CambridgeThe Cambridge Bible for Schools and Colleges14. Render: The dead shall not live, the Shades (Rìphâ’ îm, as in Isaiah 14:9) shall not rise, &c. In the form of a general proposition the writer expresses Israel’s sense of security with regard to those “other lords” who have now vanished from the earth. The idea is probably suggested by ch. Isaiah 14:9 ff. There is no contradiction between this verse and Isaiah 26:19, nor is there any evidence of a merely nascent belief in the possibility of a resurrection; because the subjects in the two verses are different. The resurrection of Isa 26:19 is distinctly represented as miraculous, and is limited to members of the covenant people; over those who are unvisited by the life-giving “dew” of…
Read Cambridge on Isaiah 26 →
Albert Barnes1798–1870Barnes' Notes on the BibleThey are dead - That is, the kings and tyrants to whom reference is made in Isaiah 26:13. The principal enemies of the Jews, who had oppressed them, were slain when Babylon was taken by Cyrus (see the notes at Isa.
Read Albert Barnes on Isaiah 26 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. They are dead — That is, kings and tyrants just referred to. They shall not rise — That civil state, that God-defying power, shall have no resurrection. Therefore — Equivalent to so then.
Read Daniel Denison Whedon on Isaiah 26 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The dead will not live; the departed spirits will not rise. Therefore You have punished and destroyed them; You have wiped out all memory of them.
The dead shall not live. The departed spirits shall not rise. Therefore you have visited and destroyed them, and caused all memory of them to perish.
The dead will not live; the departed spirits will not rise. Therefore You have punished and destroyed them; You have wiped out all memory of them.
The dead do not come back to life, the spirits of the dead do not rise. That is because you came in judgment and destroyed them, you wiped out all memory of them.
Tyndale line
They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish.
They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all remembrance of them to perish.
They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish.
They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish.
The dead shall not liue, neither shall the dead arise, because thou hast visited and scattered them, and destroyed all their memorie.
Strictly literal
[They are] dead, they shall not live; deceased, they shall not rise: for thou hast visited and destroyed them, and made all memory of them to perish.
Dead — they live not, Rephaim, they rise not, Therefore Thou hast inspected and dost destroy them, Yea, thou destroyest all their memory.
Dead—they do not live, || Rephaim, they do not rise, || Therefore You have inspected and destroy them, || Indeed, you destroy all their memory.
[They are] dead, they will not live [again]; [they are] departed, they will not rise [again]; therefore hast thou visited and destroyed them, and made to perish every memorial of them.
They are dead, they will not live; they are deceased, they will not arise. Indeed, you came in judgment and destroyed them, and made every memory of them to perish.
From the Latin
Let not the dead live, let not the giants rise again: therefore hast thou visited and destroyed them, and best destroyed all their memory.
Simplified
They are dead, they will not live again; they will not rise from the grave. Lord, you punished them and destroyed them—even wiping out every memory about them.
The dead will not come back to life: their spirits will not come back to earth; for this cause you have sent destruction on them, so that the memory of them is 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 states, "The dead will not live; the departed spirits will not rise. Therefore You have punished and destroyed them; You have wiped out all memory of them." The Septuagint closely matches this, with 12 of the 13 words aligning, though its word order and articles differ from the Hebrew. The Dead Sea Scrolls, specifically 1Qisaa, also agree with the Masoretic Text, preserving a similar wording. However, 4Q56 contains only three words directly from the manuscript, with the rest being supplied by an editor, which suggests some variation in preservation. Overall, the primary witnesses—Masoretic Text, Septuagint, and 1Qisaa—are in agreement, while 4Q56 shows a partial preservation of the text.
מֵתִים֙ בַּל־ יִחְי֔וּ רְפָאִ֖ים בַּל־ יָקֻ֑מוּ לָכֵ֤ן פָּקַ֙דְתָּ֙ וַתַּשְׁמִידֵ֔ם וַתְּאַבֵּ֥ד כָּל־ זֵ֖כֶר לָֽמוֹ׃
12 of the 13 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.
מיתים בל יחיו ורפאים בל יקומו לכן פקדת ותשמיד׳ם ותאסר כול זכר ל׳מו
13 words on the leather.
[מתים] [בל] [יחיו] [רפאים] [בל] [יקמו] [לכן] פקדת ותשמיד׳ם [ותאבד] [כל] [זכר] ל׳מו
3 words on the leather — 10 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 26:14
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
רְפָאִים (rapha'im) refers to shades or ghosts, specifically the spirits of the deceased. The term is derived from a root meaning 'lax' and is used in the plural form. Various lexicons consistently describe it as relating to the dead or deceased.
רְפָאִים n.m. pl. shades, ghosts
base
H7496 רְפָאִים shades, ghosts
7496 rapha' raw-faw'
from 7495 in the sense of 7503; properly, lax, i.e.
(figuratively) a ghost (as dead; in plural only):--dead,
deceased.
see HEBREW for 07495
see HEBREW for 07503
רְפָאִים (ra.pah) — shade.
ghosts of the dead, shades, spirits
N-mp — Noun common · masculine plural absoluteHNcmpa
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Prep | Adv — Preposition · adverbHR/D
פָּקַד (paqad) is a Hebrew verb that encompasses a range of meanings including to attend to, visit, muster, appoint, and punish. It can imply oversight or care, as well as the act of seeking or lacking something. The word can also be used in various grammatical forms, indicating actions such as being appointed or being visited upon. The plural form פְּקוּדִים refers to musterings or expenses.
פָּקַד 303 vb. attend to, visit, muster, appoint
Qal
pay attention to, observe (with care, practical interest)
attend to, in act, see to
seek (with interest, desire)
seek in vain, need, miss, lack
specif. visit, c. acc., for different purposes
c. עַל pers., visit upon
pass in review, muster (nearly = number), c. acc.
appoint
Niph.
be (sought, i.e. needed) missed, lacking
be visited (graciously)
be visited upon, עַל pers.
be appointed
Pi. (intens.) muster a host
Pu. be passed in review; be caused to miss, deprived
Hithp. be mustered
Hothp. id.
Hiph.
c. acc. pers. set (over), make overseer
c. acc. rei (implic.)
commit, entrust
deposit
Hoph.
be visited in punishment
be deposited
be made overseer
base
[פְּקוּדִים] n.pl.[m.] abstr. musterings, i.e. expenses;—cstr. Ex 38:21
ref
H6485a פָּקַד attend to, visit, muster, appoint .. . . pay attention to, observe (with care, practical interest)
. attend to, in act, see to
. seek (with interest, desire)
. seek in vain, need, miss, lack
. specif. visit, c. acc., for different purposes
. c. עַל pers., visit upon
. pass in review, muster (nearly = number), c. acc.
. appoint
. . be (sought, i.e. needed) missed, lacking
. be visited (graciously)
. be visited upon, עַל pers.
. be appointed
. (intens.) muster a host
. be passed in review; be caused to miss, deprived
. be mustered
. id.
. . c. acc. pers. set (over), make overseer
. c. acc. rei (implic.) . commit, entrust
. deposit
. . be visited in punishment
. be deposited
. be made overseer
H6485b פְּקוּדִים n. pl. [m.] abstr. musterings, i.e. expenses
6485 paqad paw-kad'
a primitive root; to visit (with friendly or hostile intent);
by analogy, to oversee, muster, charge, care for, miss,
deposit, etc.:--appoint, X at all, avenge, bestow, (appoint
to have the, give a) charge, commit, count, deliver to keep,
be empty, enjoin, go see, hurt, do judgment, lack, lay up,
look, make, X by any means, miss, number, officer, (make)
overseer, have (the) oversight, punish, reckon, (call to)
remember(-brance), set (over), sum, X surely, visit, want.
פָּקַד (pa.qad) — to reckon: list.
: list/count
1) to attend to, muster, number, reckon, visit, punish, appoint, look after, care for
1a) (Qal)
1a1) to pay attention to, observe
1a2) to attend to
1a3) to seek, look about for
1a4) to seek in vain, need, miss, lack
1a5) to visit
1a6) to visit upon, punish
1a7) to pass in review, muster, number
1a8) to appoint, assign, lay upon as a charge, deposit
1b) (Niphal)
1b1) to be sought, be needed, be missed, be lacking
1b2) to be visited
1b3) to be visited upon
1b4) to be appointed
1b5) to be watched over
1c) (Piel) to muster, call up
1d) (Pual) to be passed in review, be caused to miss, be called, be called to account
1e) (Hiphil)
1e1) to set over, make overseer, appoint an overseer
1e2) to commit, entrust, commit for care, deposit
1f) (Hophal)
1f1) to be visited
1f2) to be deposited
1f3) to be made overseer, be entrusted
1g) (Hithpael) numbered
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
שָׁמַד (shamad) is a Hebrew verb meaning to destroy or exterminate. It has forms in both the Niph'al, indicating being destroyed, and the Hiph'il, indicating the act of destroying. The entries emphasize its use in contexts of annihilation and devastation, with a focus on complete destruction.
[שָׁמַד] 90 vb. Niph. be exterminated, destroyed
Hiph. 69
annihilate, exterminate
destroy
base
H8045 [שָׁמַד] Niph. be exterminated, destroyed
8045 shamad shaw-mad'
a primitive root; to desolate:--destory(- uction), bring to
nought, overthrow, perish, pluck down, X utterly.
שָׁמַד (sha.mad) — to destroy.
1) to destroy, exterminate, be destroyed, be exterminated
1a) (Niphal)
1a1) to be annihilated, be exterminated
1a2) to be destroyed, be devastated
1b) (Hiphil)
1b1) to annihilate, exterminate
1b2) to destroy
Aramaic equivalent: she.mad (שְׁמַד "to destroy" H8046)
Conj | V-Hiphil-ConsecImperf-2ms | Suff — Verb hiphil sequential imperfect second person masculine singular · suffixHc/Vhw2ms/Sp3mp
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
Conj | V-Piel-ConsecImperf-2ms — Verb · Piel · sequential imperfect second person masculine singularHc/Vpw2ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
זֵ֫כֶר (zeker) refers to concepts of remembrance and memorial. It is derived from the root meaning to remember and encompasses meanings such as memory and commemoration. The entries consistently highlight its use in contexts related to memorials and recollections.
זֵ֫כֶר n.m. remembrance, memorial
base
H2143 זֵ֫כֶר remembrance, memorial
2143 zeker zay'-ker
or zeker {zeh'-ker}; from 2142; a memento, abstr.
recollection (rarely if ever); by implication,
commemoration:--memorial, memory, remembrance, scent.
see HEBREW for 02142
זֵ֫כֶר (ze.kher) — memorial.
1) memorial, remembrance
1a) remembrance, memory
1b) memorial
N-ms — Noun common · masculine singular absoluteHNcmsa
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
