Isaiah 44:11 — Word Study
WLCהֵ֤ן כָּל־ חֲבֵרָיו֙ יֵבֹ֔שׁוּ וְחָרָשִׁ֥ים הֵ֖מָּה מֵֽאָדָ֑ם יִֽתְקַבְּצ֤וּ כֻלָּם֙ יַֽעֲמֹ֔דוּ יִפְחֲד֖וּ יֵבֹ֥שׁוּ יָֽחַד׃
BSABeholdhên [look, take notice] allkôl his companionschâbêr [fellow worshipers, those who make idols] will be put to shamebûwsh▸ [be confounded, feel guilt] for the craftsmenchârâsh [artificers, skilled workers] themselveshêm are only humanʼâdâm [mere men, mortal] Let them allkôl assembleqâbats▸ [gather together, come forward] and take their standʻâmad▸ [rise up, stand in fear] they will allyachad be brought to terrorpâchad▸ [fear, dread] and shamebûwsh▸ [be ashamed, disgraced]
| Greek | English | Parsing |
|---|---|---|
| הֵ֤ן | there! | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| חֲבֵרָיו֙ | companions his | Noun common masculine plural construct, suffix |
| יֵבֹ֔שׁוּ | they will be ashamed | Verb, Qal, imperfect third person masculine plural |
| וְחָרָשִׁ֥ים | and craftsmen | Conjunction, noun common masculine plural absolute |
| הֵ֖מָּה | they | Pronoun |
| מֵֽאָדָ֑ם | [are] from humankind | Preposition, noun common masculine singular absolute |
| יִֽתְקַבְּצ֤וּ | let them gather together | Verb, Hithpael, imperfect third person masculine plural |
| כֻלָּם֙ | all of them | Noun common masculine singular construct, suffix |
| יַֽעֲמֹ֔דוּ | let them stand up | Verb, Qal, imperfect third person masculine plural |
| יִפְחֲד֖וּ | let them be in dread | Verb, Qal, imperfect third person masculine plural |
| יֵבֹ֥שׁוּ | let them be ashamed | Verb, Qal, imperfect third person masculine plural |
| יָֽחַד׃ | altogether | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, all his companions will be put to shame, for the craftsmen themselves are only human. Let them all assemble and take their stand; they will all be brought to terror and shame. |
| KJV | Behold, all his fellows shall be ashamed: and the workmen, they are of men: let them all be gathered together, let them stand up; yet they shall fear, and they shall be ashamed together. |
| ASV | Behold, all his fellows shall be put to shame; and the workmen, they are of men: let them all be gathered together, let them stand up; they shall fear, they shall be put to shame together. |
| YLT | Lo, all his companions are ashamed, As to artisans — they [are] of men, All of them gather together, they stand up, They fear, they are ashamed together. |
| WEB | Behold, all his fellows will be disappointed; and the workmen are mere men. Let them all be gathered together. Let them stand up. They will fear. They will be put to shame together. |
| BBE | Truly, all those who make use of secret arts will be put to shame, and their words of power are only words of men: let them all come forward together; they will all be in fear and be put to shame. |
The translations on this page agree on the concept of shame but may differ in the specific wording used.
The structure consists of a main clause followed by a reason and two imperative clauses, highlighting the actions and consequences for the idol makers.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbבּוֹשׁ
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 44:11
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 44:11 addresses the shame that will come upon those who create idols and their companions. The passage emphasizes the human limitations of craftsmen who make these idols, contrasting their mortal nature with the divine power of God. This serves as a warning against reliance on man-made objects of worship, highlighting the futility of such practices.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:29 | Surely you will be ashamed of the sacred oaks in which you have delighted; you will be embarrassed by the gardens that you have chosen. |
| 2 | Isaiah 42:17 | But those who trust in idols and say to molten images, ‘You are our gods!’ will be turned back in utter shame. |
| 3 | Isaiah 45:16 | They will all be put to shame and humiliated; the makers of idols will depart together in disgrace. |
| 4 | 1 Samuel 5:3–7 | When the people of Ashdod got up early the next morning, there was Dagon, fallen on his face before the ark of the LORD. So they took Dagon and returned him to his place. |
| 5 | 1 Samuel 6:4–5 | “What guilt offering should we send back to Him?” asked the Philistines. “Five gold tumors and five gold rats,” they said, “according to the number of rulers of the Philistines, since the same plague has struck both you and your rulers. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — יֵבֹ֔שׁוּ, ye.Vo.shugenerated
The verb בּוֹשׁ (buwsh) means 'to be ashamed,' indicating a strong emotional response to guilt or disappointment. In this verse, the form is imperfect, third person, masculine plural, suggesting that a group will experience this shame collectively.
The use of this verb underscores the inevitable outcome for idol makers and their companions, who will feel shame for their actions. This feeling of shame is not just personal but shared among all involved, emphasizing the communal aspect of their disgrace.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations on this page, including the Berean Standard Bible, KJV, and ASV, all render the concept of shame consistently, using terms like put to shame and be ashamed.
Sentence Structuregenerated
The verse is structured around a series of verbs, with the main action being יֵבֹ֔שׁוּ (they will be ashamed). This verb governs the actions of the subjects, who are identified as הֵ֖מָּה (they), the companions and craftsmen.
The Hebrew word order places emphasis on the collective shame and the actions of gathering and standing, suggesting a communal response to their situation.
Septuagint Backgroundgenerated
The Septuagint translates יֵבֹ֔שׁוּ as ἐχηράνθησαν, which carries the meaning of being brought to desolation or ruin. This choice reflects a broader interpretation of the shame experienced by idol makers, emphasizing not just personal embarrassment but a complete downfall.
This translation indicates a more severe consequence for those who engage in idol worship, aligning with the overall message of futility in relying on human-made gods.
In plain words — the whole versegenerated
Isaiah 44:11 warns that all those who make idols and their companions will be put to shame. The craftsmen are only human, and they will gather together, stand up, and experience fear and disgrace. This passage highlights the futility of relying on man-made objects of worship.
Frequently Asked Questionsgenerated
This emphasizes their limitations and the folly of relying on something created by mere mortals for spiritual significance.
They will be ashamed because their idols, which they trusted in, cannot save them and will ultimately lead to their disgrace.
Gathering together signifies a collective acknowledgment of their failure and the shame that comes from their actions.
This verse serves as a warning against idolatry, illustrating the shame and terror that comes upon those who worship false gods.
Reflection Questionsgenerated
- In what ways do I see people today relying on things that cannot truly help them?
- How can I identify areas in my life where I may be putting my trust in 'idols'?
- What does it mean to me that the craftsmen are only human, and how does that affect my view of idolatry?
- How can I encourage others to turn away from false gods and recognize the true God?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to highlight the futility of idol worship, arguing against the validity of those who cannot see or hear.
When, however, the Scripture terms them [gods] that are not gods, it does not declare them as gods in every sense but with a certain addition and signification, by which they are shown to be no gods at all, as with David,Early Church Fathers on Isaiah 44 →
How could he fail to pity them in this also, seeing that they worship them that cannot see. In hearing, they pray to them that cannot hear.Early Church Fathers on Isaiah 44 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 44:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, all his fellows shall be ashamed,.... Either such who join with them in the worship of the molten graven image, or god formed, when they find it is profitable for nothing; so the Targum,
Read John Gill on Isaiah 44 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, all his fellows shall be ashamed: and the workmen, they are of men: let them all be gathered together, let them stand up; yet they shall fear, and they shall be ashamed together.
Read Robert Jamieson on Isaiah 44 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll his fellows; either, 1. The workmen, as it follows, who in this work are companions or partners with him, by whose cost and command the work is done. Or, 2. Those who any way assist and encourage him in this work, and join with him in worshipping the image which he maketh. They are of men; they are of mankind, and therefore cannot possibly make a god. Or, they are of the meanest sort of men; for so the Hebrew word adam sometimes signifies. They shall be ashamed together; though all combine together, and stand up with all their might to maintain the cause of their false gods, they shall be filled with fear and confusion, when God shall plead his cause against them.
Read Matthew Poole on Isaiah 44 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 44:11 Behold, all his fellows shall be ashamed: and the workmen, they [are] of men: let them all be gathered together, let them stand up; [yet] they shall fear, [and] they shall be ashamed together.Ver. 11. Behold all his fellows.] His fellow fools. Shall be ashamed.] They may be, well enough, of their madness: they shall be, sure enough, of their disappointments. And the workmen, they are of men.] Not of angels or the heavenly virtues, saith Oecolampadius, but vile varlets. Let them all be gathered together.] As were, at Ephesus, Demetrius and his associates. Yet they shall fear.] As Tullus Hostilius did with his new gods Pavor and Pallor: as Papists do with their Valentine, Antony…
Read John Trapp on Isaiah 44 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Behold, all his fellows . . .—The noun has a half-technical sense, as describing a member of a religious guild or fraternity, such as were attached to heathen temples. In this sense “Ephraim was joined to idols” (Hosea 4:17). In Hosea 6:9, the noun is used for the “company” of priests. Let them stand up.—The words gain in vividness when we remember that the challenge is addressed to the guild of idol-makers. They are but men; how can they make a god?
Read Charles John Ellicott on Isaiah 44 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. His fellows] חבריו chaberaiv: but עבדיו abadaiv, his servants or worshippers, is the reading of one of De Rossi's MSS., and of the Chaldee. And the workmen, they are of men - "Even the workmen themselves shall blush"] I do not know that any one has ever yet interpreted these words to any tolerably good sense: וחרשים המה מאדם vecharashim hemmah meadam. The Vulgate and our translators, have rendered them very fairly, as they are written and pointed in the text: Fabri enim sunt ex hominibus. "And the workmen they are of men." Out of which the commentators have not been able to extract any thing worthy of the prophet. I have given another explanation of the place; agreeable enough to…
Read AdamClarke on Isaiah 44 →
CambridgeThe Cambridge Bible for Schools and Colleges11. all his fellows] The word denotes the members of a guild, and is understood by A.V. of the gang of craftsmen employed in the making of the idol. It should rather be interpreted as the “adherents,” the clientèle of the false god himself, as in R.V. marg., “all that join themselves thereto.” Cf. Hosea 4:17 (“associated with idols”) and 1 Corinthians 10:20. are of men] belong to the category of men (Isaiah 40:17), and how can men produce a god? Duhm, changing the vowel-points, renders: “Behold all the spells (cf. ch. Isaiah 47:9; Isaiah 47:12) are put to shame, and as for enchantments (cf. ch. Isaiah 3:3), they are of men;” an allusion to the magical process by which, in all systems of…
Read Cambridge on Isaiah 44 →
Albert Barnes1798–1870Barnes' Notes on the BibleBehold, all his fellows - All that are joined in making, and in worshipping it, are regarded as the fellows, or the companions (חברין chăbērâyn) of the idol-god (see Hosea 4:17 - ‘Ephraim is joined to idols’).
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
Behold, all his companions will be put to shame, for the craftsmen themselves are only human. Let them all assemble and take their stand; they will all be brought to terror and shame.
Behold, all his fellows will be disappointed; and the workmen are mere men. Let them all be gathered together. Let them stand up. They will fear. They will be put to shame together.
Behold, all his companions will be put to shame, for the craftsmen themselves are only human. Let them all assemble and take their stand; they will all be brought to terror and shame.
Look, all his associates will be put to shame; the craftsmen are mere humans. Let them all assemble and take their stand! They will panic and be put to shame.
Tyndale line
Behold, all his fellows shall be ashamed: and the workmen, they are of men: let them all be gathered together, let them stand up; yet they shall fear, and they shall be ashamed together.
Behold, all his fellows shall be put to shame; and the workmen, they are of men: let them all be gathered together, let them stand up; they shall fear, they shall be put to shame together.
Behold, all his fellows shall be ashamed; and the workmen, they are of men: let them all be gathered together, let them stand up; they shall fear, they shall be ashamed together.
Behold, all his fellows shall be ashamed: and the workmen, they are of men: let them all be assembled, let them stand up; yet they shall fear, and they shall be ashamed together.
Beholde, all that are of the fellowship thereof, shall be confounded: for the workemen themselues are men: let them all be gathered together, and stand vp, yet they shall feare, and be confounded together.
Strictly literal
Behold, all his fellows shall be ashamed; and the workmen are but men. Let them all be gathered together, let them stand up: they shall fear, they shall be ashamed together.
Lo, all his companions are ashamed, As to artisans — they [are] of men, All of them gather together, they stand up, They fear, they are ashamed together.
Behold, all his companions are ashamed, || As for artisans—they [are] of men, || All of them gather together, they stand up, || They fear, they are ashamed together.
Behold, all his associates shall be ashamed, for the workmen themselves are but men: let them all be gathered, let them stand up, they shall be terrified, they shall be ashamed together.
Look, all his associates will be put to shame; the craftsmen are only men. Let them take their stand together; they will cower and be put to shame.
From the Latin
Behold, all the partakers thereof shall be confounded: for the makers are men: they shall all assemble together, they shall stand and fear, and shall be confounded together.
Simplified
Everyone who makes idols should be ashamed of themselves. Idol-makers are just human beings! Bring them all together and have them stand up, trembling in shame.
Truly, all those who make use of secret arts will be put to shame, and their words of power are only words of men: let them all come forward together; they will all be in fear and be put to shame.
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 agree closely, with the latter preserving the same essential message about the shame that will come upon idol makers and their companions. The Septuagint, while differing in some word choices, conveys a similar sentiment of disgrace.
הֵ֤ן כָּל־ חֲבֵרָיו֙ יֵבֹ֔שׁוּ וְחָרָשִׁ֥ים הֵ֖מָּה מֵֽאָדָ֑ם יִֽתְקַבְּצ֤וּ כֻלָּם֙ יַֽעֲמֹ֔דוּ יִפְחֲד֖וּ יֵבֹ֥שׁוּ יָֽחַד׃
10 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.
הנה כול חוברי׳ו יבושו וחרשים המה מאדם יתקבצו כול׳ם ועמודו ופחדו יבושו יחדיו
13 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 44:11
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
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).
חָבֵר (chaber) refers to a companion or associate, emphasizing the idea of being united or knit together. It can denote a fellow worshipper or someone who shares a bond with others. The term appears in contexts that highlight companionship and unity.
חָבֵר adj. and n.m. united, associate, companion
adj. united
n. associate, fellow
companion at a particular time
base
H2270 חָבֵר united, associate, companion
2270 chaber khaw-bare'
from 2266; an associate:--companion, fellow, knit together.
see HEBREW for 02266
חָבֵר (cha.ver) — companion.
adj
1) united
n m
2) associate, fellow, worshippers
3) companion
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
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.)
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
V-Hithpael-Imperf-3mp — Verb · Hithpael · imperfect third person masculine pluralHVti3mp
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
פָּחַד (pachad) is a Hebrew verb meaning to dread or fear. It encompasses being startled or filled with awe, with various forms indicating different intensities of dread. The root conveys a sense of alarm and reverence, appearing in contexts that evoke both fear and respect.
פָּחַד vb. dread, be in dread, in awe
Qal
be in dread
be in awe
Pi. be in great dread
Hiph. filled my bones with dread
base
H6342 פָּחַד dread, be in dread, in awe
6342 pachad paw-kkad'
a primitive root; to be startled (by a sudden alarm); hence,
to fear in general:--be afraid, stand in awe, (be in) fear,
make to shake.
פָּחַד (pa.chad) — to dread.
1) to fear, tremble, revere, dread, be in awe or dread
1a) (Qal)
1a1) to be in dread
1a2) to be in awe
1b) (Piel) to be in great dread
1c) (Hiphil) to cause to dread
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
N-ms — Noun common · masculine singular absoluteHNcmsa
ol-too-geth'-er: Representing five Hebrew and three Greek originals, which variously signify
(1) "together"; i.e. all, e.g. `all men, high and low, weighed together in God's balance are lighter than vanity' (Ps 62:9); so also Ps 53:3; Jer 10:8.
(2) "all": so the Revised Version (British and American), Isa 10:8: "Are not my princes all of them kings?"
