Isaiah 44:10 — Word Study
WLCמִֽי־ יָצַ֥ר אֵ֖ל וּפֶ֣סֶל נָסָ֑ךְ לְבִלְתִּ֖י הוֹעִֽיל׃
BSAWhomîy [which person, whoever it may be] fashionsyâtsar■ [forms, shapes, creates] a godʼêl [idol, false deity, el] or castsnâçak■ [pours out, molds] ◂an idolpeçel [graven image, carved image] which profits himyaʻal [in reality, actually, benefits, gains, ho'il, the maker, the one creating] nothingbiltîy [no value, no benefit, to no avail]
| Greek | English | Parsing |
|---|---|---|
| מִֽי־ | who? | Pronoun |
| יָצַ֥ר | has he formed | Verb, Qal, perfect third person masculine singular |
| אֵ֖ל | a god | Noun common, masculine singular absolute |
| וּפֶ֣סֶל | and an idol | Conjunction, noun common masculine singular absolute |
| נָסָ֑ךְ | has he cast? | Verb, Qal, perfect third person masculine singular |
| לְבִלְתִּ֖י | to not | Preposition, noun common both singular absolute |
| הוֹעִֽיל׃ | to confer profit | Verb, Hiphil, infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who fashions a god or casts an idol which profits him nothing? |
| KJV | Who hath formed a god, or molten a graven image that is profitable for nothing? |
| ASV | Who hath fashioned a god, or molten an image that is profitable for nothing? |
| YLT | Who hath formed a god, And a molten image poured out — not profitable? |
| WEB | Who has fashioned a god, or molds an image that is profitable for nothing? |
| BBE | Whoever makes a god, makes nothing but a metal image in which there is no profit. |
Where they part company is הוֹעִֽיל — see How Translations Differ.
The main clause poses a question, followed by additional elements that expand on the subject and actions.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbיָצַר
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 44:10
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 Futility of Idolatrygenerated
Isaiah 44:10 presents a rhetorical question about the act of creating idols, emphasizing the futility of such actions. This verse is situated within a broader critique of idol worship, where the maker's efforts are shown to yield no real value. The surrounding verses highlight the shame and worthlessness of idol makers and their creations, reinforcing the message that these idols cannot confer any true benefit, as seen in Isaiah 44:9 and Isaiah 44:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 12:28 | After seeking advice, the king made two golden calves and said to the people, “Going up to Jerusalem is too much for you. Here, O Israel, are your gods, who brought you up out of the land of Egypt.” |
| 2 | Jeremiah 10:5 | Like scarecrows in a cucumber patch, their idols cannot speak. They must be carried because they cannot walk. Do not fear them, for they can do no harm, and neither can they do any good.” |
| 3 | Daniel 3:1–14 | King Nebuchadnezzar made a golden statue sixty cubits high and six cubits wide, and he set it up on the plain of Dura in the province of Babylon. |
| 4 | Habakkuk 2:18 | What use is an idol, that a craftsman should carve it— or an image, a teacher of lies? For its maker trusts in his own creation; he makes idols that cannot speak. |
| 5 | Acts 19:26 | And you can see and hear that not only in Ephesus, but in nearly the whole province of Asia, Paul has persuaded a great number of people to turn away. He says that man-made gods are no gods at all. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יָצַר, ya.Tzargenerated
The verb יָצַר (ya.Tzar) means to form or shape, often in the context of creation, similar to a potter molding clay. This word emphasizes the act of making something tangible, whether by human hands or divine will.
In this verse, it highlights the absurdity of crafting a god or idol, as the act itself is portrayed as futile. The use of the perfect tense indicates a completed action, suggesting that the formation of idols is a fully realized endeavor, yet one that lacks any meaningful outcome.
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 a main clause followed by two objects: מִֽי־ (who) serves as the subject, while אֵ֖ל (a god) and וּפֶ֣סֶל (and an idol) are the objects of the verbs יָצַ֥ר (has he formed) and נָסָ֑ךְ (has he cast?).
The structure emphasizes the questioning nature of the verse, drawing attention to the actions of the idol maker and the futility of their creations.
Septuagint Backgroundgenerated
In the Septuagint, יָצַר is rendered as πλάσσοντες, which suggests a focus on the shaping aspect, aligning with the Hebrew meaning of forming. This choice highlights the physical act of crafting.
The Greek word for אֵל is θεὸν, directly translating to 'god,' while וּפֶסֶל is translated as καὶ, indicating a conjunction rather than a separate entity. This reflects the Greek translators' understanding of the relationship between the two terms.
In plain words — the whole versegenerated
Isaiah 44:10 asks who would create a god or cast an idol that brings no benefit. This verse is part of a larger passage that critiques idol worship, emphasizing that those who make idols are wasting their efforts, as these idols cannot provide any real value.
Frequently Asked Questionsgenerated
It refers to the act of creating a physical representation of a deity, which is seen as futile and without value.
The verse highlights the absurdity of idol worship, showing that these creations cannot provide any real benefit to their makers.
It is part of a broader critique of idol makers, emphasizing their shame and the worthlessness of their creations.
It teaches that true worship should not be directed towards man-made objects, as they cannot confer any real value or benefit.
Reflection Questionsgenerated
- In what ways do I see people today creating 'idols' that offer no real benefit?
- How can I ensure that my worship is directed towards what is truly valuable?
- What does this verse teach about the nature of true strength and power?
- How can I apply the message of this verse in my daily life?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Isaiah 44:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho hath formed a god,.... Who ever made one? was such a thing ever known? or can that be a god which is made or formed? who so mad, foolish and sottish, as to imagine he has made a god?
Read John Gill on Isaiah 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho hath formed a god, or molten a graven image that is profitable for nothing? Who hath formed a god? - sarcastic question: 'How debased the man must be who forms a god!' It is a contradiction in terms.
Read Robert Jamieson on Isaiah 44 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat man in his wits can esteem that a god which his own hands have formed, or melt a graven image (understand out of the former clause, to be his god) which is profitable for nothing? He speaks of melting a graven image, because the image was first molten and cast in a mould, and then polished and graven with a tool, as was observed before. Or thus, Who art thou, O man, that formest a god, or meltest a graven image to worship it, which is profitable for nothing? Come hither, and let me reason the case with thee; which he doth in the following verses. So this verse is a kind of summons to idolaters to come and plead their own cause.
Read Matthew Poole on Isaiah 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 44:10 Who hath formed a god, or molten a graven image [that] is profitable for nothing?Ver. 10. Who hath formed a god that is profitable for nothing?] q.d, Who but a madman? ειδωλομανης, such as was Julian the apostate, called therefore Idolian by some. “ Quis furor est, quae tanta animas dementia ludit? ” - Sedullus. What can be more ridiculous, saith Basil, than for man to go about to make God? And yet Popish priests take upon them so to do: which made Averroes abhor Christianity, and wish that his soul might rather be among the philosophers. Quis haec ludibria non derideat? - Lact.
Read John Trapp on Isaiah 44 →CambridgeThe Cambridge Bible for Schools and Colleges10. Who hath formed, &c.] A rhetorical question: who has been such a fool? On molten a graven image see ch. Isaiah 40:19.
Read Cambridge on Isaiah 44 →Albert Barnes1798–1870Barnes' Notes on the BibleWho hath formed a god - The Septuagint reads this verse in connection with the close of the previous verse, ‘But they shall be ashamed who make a god, and all who sculpture unprofitable things.’ This
Read Albert Barnes on Isaiah 44 →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
Who fashions a god or casts an idol which profits him nothing?
Who has fashioned a god, or molds an image that is profitable for nothing?
Who fashions a god or casts an idol which profits him nothing?
Who forms a god and casts an idol that will prove worthless?
Tyndale line
Who hath formed a god, or molten a graven image that is profitable for nothing?
Who hath fashioned a god, or molten an image that is profitable for nothing?
Who hath fashioned a god, or molten a graven image that is profitable for nothing?
Who hath formed a god, or cast a graven image that is profitable for nothing?
Who hath made a god, or molten an image, that is profitable for nothing?
Strictly literal
Who hath formed a god, or molten a graven image that is profitable for nothing?
Who hath formed a god, And a molten image poured out — not profitable?
Who has formed a god, || And poured out a molten image—not profitable?
Who hath formed a god, or cast an image that profiteth nothing?
Who would form a god or cast an idol that is worthless?
From the Latin
Who hath formed a god, and made a graven thing that is profitable for nothing?
Simplified
Who makes a god, who molds an idol that's no use to them?
Whoever makes a god, makes nothing but a metal image in which there is no profit.
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 reads, "מִֽי־ יָצַ֥ר אֵ֖ל וּפֶ֣סֶל נָסָ֑ךְ לְבִלְתִּ֖י הוֹעִֽיל׃" which translates to, "Who fashions a god or casts an idol which profits him nothing?" The Dead Sea Scrolls (1Qisaa) agree closely with the Masoretic Text, presenting the same wording with minor variations in spelling. The Septuagint, while not providing a direct translation, contains a similar structure and meaning with five of the seven words matched, but its word order and articles differ from the Hebrew. Overall, the Dead Sea Scrolls and the Masoretic Text are in agreement, while the Septuagint reflects a related but distinct rendering.
מִֽי־ יָצַ֥ר אֵ֖ל וּפֶ֣סֶל נָסָ֑ךְ לְבִלְתִּ֖י הוֹעִֽיל׃
5 of the 7 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.
מי יצר אל ופסל נסך לבלתי הועיל
7 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 44:10
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
The Hebrew word יָצַר (yatsar) means to form or fashion, often in the context of creation, whether by human or divine activity. It encompasses the act of shaping, as a potter does, and can refer to the formation of individuals or the people of Israel. The word also implies planning or preordaining in a figurative sense.
יָצַר vb. form, fashion
Qal
of human activity
of divine activity
Niph. before me a god was not formed (created)
Pu. days (that) were pre-ordained (in divine purpose)
Hoph. any weapon that is formed against thee will not prosper.
base
H3335 יָצַר form, fashion
3335 yatsar yaw-tsar'
probably identical with 3334 (through the squeezing into
shape); ((compare 3331)); to mould into a form; especially as
a potter; figuratively, to determine (i.e. form a
resolution):--X earthen, fashion, form, frame, make(-r),
potter, purpose.
see HEBREW for 03334
see HEBREW for 03331
יָצַר (ya.tsar) — to form: formed.
: formed
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
יָצַר (ya.tsar) — to form: potter.
: potter
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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…
נָסַךְ (nacak) is a Hebrew verb meaning to pour out, particularly in the context of libations, or to set and install. It encompasses actions such as pouring, casting metal images, and anointing a king. The word appears in various forms, indicating different nuances, such as being poured out or installed, with references in the Old Testament including Psalm 2:6.
נָסַךְ vb. pour out
Qal
pour out
pour out libations
cast metal images
Piel pour out as libation
Hiph. pour out libations
Hoph. be poured out
base
[נָסַךְ] vb. set, install
H5258a נָסַךְ pour out H5258b נָסַךְ set, install
5258 nacak naw-sak'
a primitive root; to pour out, especially a libation, or to
cast (metal); by analogy, to anoint a king:--cover, melt,
offer, (cause to) pour (out), set (up).
נָסַךְ (na.sakh) — to pour.
1) to pour out, pour, offer, cast
1a) (Qal)
1a1) to pour out
1a2) to cast metal images
1a3) to anoint (a king)
1b) (Niphal) to be anointed
1c) (Piel) to pour out (as a libation)
1d) (Hiphil) to pour out libations
1e) (Hophal) to be poured out
Aramaic equivalent: ne.sakh (נְסַךְ "to pour" H5260)
נָסַךְ (na.sakh) — to install.
1) to set, install
1a) (Qal) to install
1b) (Niphal) to be installed
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in "cast a net," "cast lots." When applied to molten metal, as in English, first, "to let run. into molds," with reference to their descent by gravity, and, then, "to form," as in Ex 25:12, etc. Usually in the New Testament for ballo, but not always. Thus, in Lu 1:29 "cast in her mind" means "considered" (dielogizeto); "cast reproach" for Greek oneidizon, "reproached" (Mt 27:44); "casting down" for kathaireo, "demolishing" (2Co 10:4); "casting all anxiety upon" (1Pe 5:7), a still stronger term, as in
בִּלְתִּי (bilti) is a Hebrew word primarily functioning as a negative particle meaning 'not' or 'except.' It can also convey meanings like 'without' or 'until not,' and is often used with prepositional prefixes. The word is derived from the concept of failure, and its usage is consistent across various contexts in the Old Testament.
בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
adv. not
after a preceding negation, not = except
conj. (likewise after a neg., expressed or implied)
With preps.
base
H1115 בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
1115 biltiy bil-tee'
constructive feminine of 1086 (equivalent to 1097); properly,
a failure of, i.e. (used only as a negative particle, usually
with a prepositional prefix) not, except, without, unless,
besides, because not, until, etc.:--because un(satiable),
beside, but, + continual, except, from, lest, neither, no
more, none, not, nothing, save, that no, without.
see HEBREW for 01086
see HEBREW for 01097
בִּלְתִּי (bil.ti) — lest.
subst
1) not, except
adv
2) not
3) except (after preceding negation)
conj
4) except (after an implied or expressed negation)
with prep
5) so as not, in order not
6) an account of not, because...not
7) until not
Prep | Conj — Preposition · noun common both singular absoluteHR/Ncbsa
יָעַל (ya'al) is a Hebrew verb that primarily appears in the Hiphil form, meaning to profit, benefit, or avail. It is built from a root that suggests the idea of ascending or being valuable. The lexicons emphasize its use in contexts related to gaining or being useful.
[יָעַל] vb. only Hiph. profit, avail, benefit
base
H3276 יָעַל only Hiph. profit, avail, benefit
3276 ya`al yaw-al'
a primitive root; properly, to ascend; figuratively, to be
valuable (objectively: useful, subjectively: benefited):--X at
all, set forward, can do good, (be, have) profit, (able).
יָעַל (ya.al) — to gain.
(Hiphil) to gain, profit, benefit, avail
V-Hiphil-Inf-a — Verb · Hiphil · infinitive construct commonHVhcc