Isaiah 40:20 — Word Study
WLCהַֽמְסֻכָּ֣ן תְּרוּמָ֔ה עֵ֥ץ לֹֽא־ יִרְקַ֖ב יִבְחָ֑ר חָרָ֤שׁ חָכָם֙ יְבַקֶּשׁ־ ל֔וֹ לְהָכִ֥ין פֶּ֖סֶל לֹ֥א יִמּֽוֹט׃
BSAOne lackingçâkan such an offeringtᵉrûwmâh [lacking a contribution, impoverished] choosesbâchar▸ woodʻêts [a tree, strong and firm] that will notlôʼ rotrâqab▸ [decay, fall apart] He seeksbâqash▸ [searches for, looks to] a skilledchâkâm craftsmanchârâsh [wise, cunning artificer] to set upkûwn an idolpeçel [carved image, false god] that will notlôʼ topplemôwṭ▸ [be moved, shaken]
| Greek | English | Parsing |
|---|---|---|
| הַֽמְסֻכָּ֣ן | the impoverished [person] | Particle, verb pual participle (passive) masculine singular |
| תְּרוּמָ֔ה | a contribution | Noun common, feminine singular absolute |
| עֵ֥ץ | wood | Noun common, masculine singular absolute |
| לֹֽא־ | [which] not | Particle |
| יִרְקַ֖ב | it will rot | Verb, Qal, imperfect third person masculine singular |
| יִבְחָ֑ר | he chooses | Verb, Qal, imperfect third person masculine singular |
| חָרָ֤שׁ | a craftsman | Noun common, masculine singular absolute |
| חָכָם֙ | skillful | Adj |
| יְבַקֶּשׁ־ | he seeks | Verb, Piel, imperfect third person masculine singular |
| ל֔וֹ | for himself | Preposition, suffix |
| לְהָכִ֥ין | to prepare | Preposition, verb hiphil infinitive construct common |
| פֶּ֖סֶל | an idol | Noun common, masculine singular absolute |
| לֹ֥א | [which] not | Particle |
| יִמּֽוֹט׃ | it will be shaken | Verb, Niphal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | To one bereft of an offering who chooses wood that will not rot, who seeks a skilled craftsman to set up an idol that will not topple? |
| KJV | He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved. |
| ASV | He that is too impoverished for such an oblation chooseth a tree that will not rot; he seeketh unto him a skilful workman to set up a graven image, that shall not be moved. |
| YLT | He who is poor [by] heave-offerings, A tree not rotten doth choose, A skilful artisan he seeketh for it, To establish a graven image — not moved. |
| WEB | He who is too impoverished for such an offering chooses a tree that will not rot. He seeks a skillful workman to set up a carved image for him that will not be moved. |
| BBE | The wise workman makes selection of the mulberry-tree of the offering, a wood which will not become soft; so that the image may be fixed to it and not be moved. |
Where they part company is in the interpretation of the craftsman; see How Translations Differ.
The sentence consists of one main clause followed by several subordinate clauses that elaborate on the actions and choices of the subject.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָקֵב
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 40:20
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 — Critique of Idolatrygenerated
Isaiah 40:20 presents a rhetorical question that highlights the futility of idol-making. The prophet Isaiah challenges the practice of creating idols from materials that are subject to decay and instability. This verse is part of a broader theme in Isaiah that contrasts the greatness of God with the impotence of idols, emphasizing that true worship should be directed to the Creator rather than to crafted images.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 2:8–9 | Their land is full of idols; they bow down to the work of their hands, to what their fingers have made. |
| 2 | Isaiah 44:13–19 | The woodworker extends a measuring line; he marks it out with a stylus; he shapes it with chisels and outlines it with a compass. He fashions it in the likeness of man, like man in all his glory, that it may dwell in a shrine. |
| 3 | Jeremiah 10:3–4 | For the customs of the peoples are worthless; they cut down a tree from the forest; it is shaped with a chisel by the hands of a craftsman. |
| 4 | Daniel 5:23 | Instead, you have exalted yourself against the Lord of heaven. The vessels from His house were brought to you, and as you drank wine from them with your nobles, wives, and concubines, you praised your gods of silver and gold, bronze and iron, wood and stone, which cannot see or hear or understand. But you have failed to glorify the God who holds in His hand your very breath and all your ways. |
| 5 | Isaiah 41:7 | The craftsman encourages the goldsmith, and he who wields the hammer cheers him who strikes the anvil, saying of the welding, “It is good.” He nails it down so it will not be toppled. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חָרָשׁ, cha.Rashgenerated
The word חָרָשׁ (cha.rash) refers to a skilled craftsman or artisan, someone who works with materials to create objects. This term encompasses various roles, including carpenters and engravers, indicating a high level of skill and artistry.
In this verse, the craftsman is depicted as someone who prepares an idol. The use of this word emphasizes the effort and skill involved in creating something that ultimately has no power, underscoring the absurdity of worshiping idols made by human hands.
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 finite verb יִבְחָ֑ר, he chooses, governs the main clause, with several phrases detailing the subject and actions. The structure highlights the contrast between the one who is impoverished and the skilled craftsman, emphasizing the futility of their efforts.
The sentence structure involves a series of clauses and phrases that elaborate on the actions of the impoverished person and the craftsman, creating a flow that underscores the critique of idol worship.
Septuagint Backgroundgenerated
The Septuagint translates חָרָשׁ as τέκτων, which means 'builder' or 'craftsman.' This choice reflects a broader interpretation, suggesting not just skill but also the act of constructing something intended for worship.
This choice indicates a slight widening of the original Hebrew meaning, focusing on the act of construction rather than solely on the skill involved.
In plain words — the whole versegenerated
Isaiah 40:20 questions the wisdom of those who, lacking offerings, choose wood to make idols that will not last. The verse highlights the futility of creating something that cannot stand and contrasts it with the greatness of God.
Frequently Asked Questionsgenerated
Being 'bereft of an offering' indicates a lack of resources or contributions to give, highlighting a state of poverty.
Isaiah emphasizes this choice to illustrate the foolishness of relying on material things that are inherently unstable and temporary.
The skilled craftsman represents human effort and artistry, yet Isaiah points out that even the best craftsmanship cannot create something lasting or divine.
This verse critiques idol worship by contrasting the powerlessness of idols with the sovereignty of God, urging the people to recognize the futility of their practices.
Reflection Questionsgenerated
- In what ways do I see people today creating 'idols' in their lives that cannot stand?
- How can I recognize and avoid investing in things that are ultimately unstable or temporary?
- What does this passage teach me about the importance of true worship versus false idols?
- How can I apply the message of this verse to my own life and choices?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on Isaiah's critique of idol worship, highlighting the futility of relying on crafted images.
On the subject of the God of the universe, [Isaiah] has expressed himself in the following manner: “Lebanon is not enough to burn,” while here, to mock the feebleness of idols,Early Church Fathers on Isaiah 40 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 40:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that is so impoverished that he hath no oblation,.... Who is so poor that he cannot bring an offering to his God, yet he will have one; and though he cannot purchase a golden or silver one, or one
Read John Gill on Isaiah 40 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved.
Read Robert Jamieson on Isaiah 40 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat he hath no oblation; that he can hardly procure money sufficient to buy the meanest sacrifice for his God. He seeketh unto him a cunning workman; he is so mad upon his idols, that he will one way or other find money to procure the choicest materials, and the help of the best artist, to make his idol. That shall not be moved; which after all this cost and art cannot stir one step out of its place to give you any help.
Read Matthew Poole on Isaiah 40 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 40:20 He that [is] so impoverished that he hath no oblation chooseth a tree [that] will not rot; he seeketh unto him a cunning workman to prepare a graven image, [that] shall not be moved. Ver. 20. He that is so impoverished - chooseth a tree.] Which therehence may well say, - “ Olim truncus eram ficulnus, inutile lignum, Cum faber incertus scamnum, faceretne Priapum, Maluit esse Deum; Deus inde ego: ” -- He chooseth a tree that will not rot.] Which yet is hard to do; the cypress tree is most likely. But what goodly gods were those that could not keep themselves from rotting. A cunning workman.] Somewhat better than he who made the ugly rood of Cockram, whereof when they complained…
Read John Trapp on Isaiah 40 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) He that is so impoverished . . .—The transition is abrupt, but the intention apparently is to represent idolatry at its opposite extremes of the elaborate art in which kings and princes delighted, and the rude rough image, hardly more than a fetiche, the inutile lignum of Horace, “which cannot be moved,” standing on its own wide base, so as not to fall.
Read Charles John Ellicott on Isaiah 40 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Chooseth a tree that will not rot] For what? To make a god out of it! The rich we find made theirs of gold and silver; the poor man was obliged to put up with a wooden god! From the words "he that hath no oblation chooseth a tree," we may learn that the gold and silver necessary to make the graven image was first dedicated, and then formed into a god! How stupid is idolatry! Strange that these people did not perceive that there could be no help in these molten and wooden idols!
Read AdamClarke on Isaiah 40 →
CambridgeThe Cambridge Bible for Schools and Colleges20. He that is so … oblation] R.V. He that is too impoverished for such an oblation (lit. impoverished with respect to an oblation). If the text be sound this seems the only possible interpretation, although the whole sense turns on the word “such” which is in no way expressed. Moreover the technical tμrϋmβh (temple-oblation) has no appropriateness here. The LXX. appear to have read tμmϋnβh (ὁμοίωμα), which looks more promising, but leaves the word for “impoverished” (ξְ ?ρֻ ?λָּ ?ο) more unintelligible than ever. Jerome gives the information that mμṣ ?ukkβn is a durable kind of wood (see Vulg. “lignum imputribile”); and this has led some to connect it with an Assyrian word, musukkβnu (=…
Read Cambridge on Isaiah 40 →
Albert Barnes1798–1870Barnes' Notes on the BibleHe that is so impoverished - So poor. So it is generally supposed that the word used here is to be understood, though interpreters have not been entirely agreed in regard to its signification.
Read Albert Barnes on Isaiah 40 →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
To one bereft of an offering who chooses wood that will not rot, who seeks a skilled craftsman to set up an idol that will not topple?
He who is too impoverished for such an offering chooses a tree that will not rot. He seeks a skillful workman to set up a carved image for him that will not be moved.
One lacking such an offering chooses wood that will not rot. He seeks a skilled craftsman to set up an idol that will not topple.
To make a contribution one selects wood that will not rot; he then seeks a skilled craftsman to make an idol that will not fall over.
Tyndale line
He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved.
He that is too impoverished for such an oblation chooseth a tree that will not rot; he seeketh unto him a skilful workman to set up a graven image, that shall not be moved.
He that is too impoverished for such an oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to set up a graven image, that shall not be moved.
He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh for himself a skillful workman to prepare a graven image that shall not be moved.
Doeth not the poore chuse out a tree that will not rot, for an oblation? he seeketh also vnto him a cunning workeman, to prepare an image, that shall not be moued.
Strictly literal
He that is impoverished, so that he hath no offering, chooseth a tree that doth not rot; he seeketh unto him a skilled workman to prepare a graven image that shall not be moved.
He who is poor [by] heave-offerings, A tree not rotten doth choose, A skilful artisan he seeketh for it, To establish a graven image — not moved.
He who is poor [by] raised-offerings, || Chooses a tree [that is] not rotten, || He seeks a skillful artisan for it, || To establish a carved image—not moved.
He that is skilled in the choice chooseth a wood that will not rot; he seeketh unto himself a skilful workman to prepare a graven image, that shall not be moved.
To make an offering one chooses a wood that will not rot; he seeks a skillful artisan to make an idol that will not fall over.
From the Latin
He hath chosen strong wood, and that will not rot: the skillful workman seeketh how he may set up an idol that may not be moved.
Simplified
Those who are too poor to pay for that choose wood that won't rot, then they look for a skilled wood-carver to make an idol that won't fall over.
The wise workman makes selection of the mulberry-tree of the offering, a wood which will not become soft; so that the image may be fixed to it and not be moved.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls — 1Qisaa agree closely, with 14 words matching exactly. The Septuagint, while differing in word order, retains much of the same vocabulary, indicating a strong consistency across the texts.
הַֽמְסֻכָּ֣ן תְּרוּמָ֔ה עֵ֥ץ לֹֽא־ יִרְקַ֖ב יִבְחָ֑ר חָרָ֤שׁ חָכָם֙ יְבַקֶּשׁ־ ל֔וֹ לְהָכִ֥ין פֶּ֖סֶל לֹ֥א יִמּֽוֹט׃
9 of the 14 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.
המסכן תרומה עץ לוא ירבק ובחר חרש חכם ובשק ל׳ו להוכין פסל לוא ימוט
14 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 40:20
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.
The Hebrew word סָכַן (sa.khan) has meanings related to danger and poverty. It can mean to incur danger or to be poor, with specific forms indicating self-endangerment or being impoverished. The entries reference Ecclesiastes 10:9 and Isaiah 40:20, where these meanings are applied.
H5533a סָכַן incur danger (late) H5533b סָכַן (so most) be poor
5533 cakan saw-kan'
probably a denominative from 7915; properly, to cut, i.e.
damage; also to grow (causatively, make) poor:--endanger,
impoverish.
see HEBREW for 07915
סָכַן (sa.khan) — to endanger.
1) to incur danger
1a) (Niphal) to endanger oneself
סָכַן (sa.khan) — to impoverish.
1) to be poor
1a) (Pual) to be impoverished
Art | V-Pual-Inf-c — Particle · verb pual participle (passive) masculine singularHTd/VPsmsa
תְּרוּמָה (terumah) refers to a contribution or offering, particularly for sacred purposes. It denotes something that is lifted or separated, often associated with sacrifices or tributes to God. The term appears primarily in later texts, with a notable reference in Deuteronomy 12:11. It encompasses various forms of offerings, including grain and monetary gifts.
תְּרוּמָה n.f. contribution, offering, for sacred uses (not certain before Dt.; chiefly EzP and late) (prop. something lifted off, separated)
base
H8641 תְּרוּמָה contribution, offering, for sacred uses (not certain before Dt.; chiefly EzP and late) (prop. something lifted off, separated)
8641 truwmah ter-oo-maw'
or trumah (Deut. 12:11) {ter-oo-maw'}; from 7311; a present
(as offered up), especially in sacrifice or as tribute:--
gift, heave offering ((shoulder)), oblation, offered(-ing).
see HEBREW for 07311
תְּרוּמָה (te.ru.mah) — contribution.
1) contribution, offering
1a) a heave offering
1b) any offering
1c) an offering to God
1d) an offering (of grain, money, etc)
1e) contribution
N-fs — Noun common · feminine singular absoluteHNcfsa
kon-tri-bu'-shun (koinonia, "communion" or "fellowship," Ro 15:26; 2Co 9:13): The meaning "contribution" is drawn from the context, rather than from the Greek word. The phrase in the passage cited, literally rendered, would be "to exercise" or "put fellowship into activity." The koinonia subsisting among believers because of their inner communion with Christ places them and their gifts and possessions at the service of one another (see COMMUNION). They are enjoined. not to forget to communicate (Heb 13:16). To be "communicative" (koinonikoi) is to be a habit of their lives, the Christian principle being that of the holding of all property as a trust, to be distributed as there is need (
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
N-ms — Noun common · masculine singular absoluteHNcmsa
wood.
See BOTANY; FOREST; TREES.
Wood
See FOREST.
[FOREST]
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
רָקֵב (raqab) is a primitive root meaning to decay or rot, particularly as caused by worm-eating. The entries consistently emphasize this notion of decay without any significant disagreement among lexicons.
H7537 [רָקֵב] rot
7537 raqab raw-kab'
a primitive root; to decay (as by worm-eating):--rot.
רָקֵב (ra.qav) — to rot.
(Qal) to rot
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
חָרָשׁ (charash) refers to a craftsman or artificer, encompassing roles such as engraver, carpenter, and worker in various materials. The word is derived from a root meaning to fabricate or work skillfully. It can also figuratively describe someone skilled in destruction, like warriors. The entries consistently highlight its connection to craftsmanship without notable disagreement.
חָרָשׁ n.m. graver, artificer
base
H2796 חָרָשׁ graver, artificer
2796 charash khaw-rawsh'
from 2790; a fabricator or any material:--artificer, (+)
carpenter, craftsman, engraver, maker, + mason, skilful, (+)
smith, worker, workman, such as wrought.
see HEBREW for 02790
חָרָשׁ, חֲרָשִׁים (cha.rash) — artificer.
1) craftsman, artisan, engraver, graver, artificer
1a) graver, artificer
1b) skilful to destroy (warriors) (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
→ See ART
→ See MASTER WORKMAN
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAamsa
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
פֶּ֫סֶל (pecel) means 'idol' or 'image.' It is derived from the root word for 'carved' or 'graven' and is used to refer to physical representations of deities. The entries consistently emphasize its meaning as an idol, with no significant disagreement among the lexicons.
פֶּ֫סֶל 31 n.m. idol, image
base
H6459 פֶּ֫סֶל idol, image
6459 pecel peh'-sel
from 6458; an idol:--carved (graven) image.
see HEBREW for 06458
פֶּ֫סֶל (pe.sel) — idol.
idol, image
Also means: pe.sil (פָּסִיל "idol" H6456)
N-ms — Noun common · masculine singular absoluteHNcmsa
Idol
(1.) Heb. aven, “nothingness;” “vanity” (Isa. 66:3; 41:29; Deut. 32:21; 1 Kings 16:13; Ps. 31:6; Jer. 8:19, etc.).
(2.) ‘Elil, “a thing of naught” (Ps. 97:7; Isa. 19:3); a word of contempt, used of the gods of Noph (Ezek. 30:13).
(3.) ‘Emah, “terror,” in allusion to the hideous form of idols (Jer. 50:38).
An image or anything used as an object of worship in place of the true God. Among the earliest objects of worship, regarded as symbols of deity, were the meteoric stones,which the ancients believed to have been images of the Gods sent down from heaven. From these they transferred their regard to rough unhewn blocks, to stone columns or pillars of wood, in which the divinity worshipped was supposed to dwell, and which were connected, like the sacred stone at Delphi, by being anointed with oil and crowned with wool on solemn days. Of the forms assumed by the idolatrous images we have not many traces in the Bible. Dagon, the fish-god of the Philistines, was a human figure terminating in a fish; and that the Syrian deities were represented in later times in a symbolical human shape we know for certainty. When the process of adorning the image was completed, it was placed in a temple or…
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
מוֹט (mot) is a Hebrew verb meaning to totter, shake, or slip. It has various forms, including Qal (to totter), Niphal (to be shaken), Hiphil (to dislodge), and Hithpael (to be greatly shaken). The entries indicate a range of meanings related to instability and movement, but do not specify any particular Old Testament verses.
[מוֹט] vb. totter, shake, slip
Qal totter, slip
Niph. be shaken, moved, overthrown
Hiph. dislodge, let fall, drop
Hithpo‛l. be greatly shaken
base
H4131 [מוֹט] totter, shake, slip
4131 mowt mote
a primitive root; to waver; by implication , to slip, shake,
fall:--be carried, cast, be out of course, be fallen in
decay, X exceedingly, fall(-ing down), be (re-)moved, be
ready, shake, slide, slip.
מוֹט (mot) — to shake.
1) to totter, shake, slip
1a) (Qal) to totter, shake, slip
1b) (Niphal) to be shaken, be moved, be overthrown
1c) (Hiphil) to dislodge, let fall, drop
1d) (Hithpael) to be greatly shaken
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
