Isaiah 44:20 — Word Study
WLCרֹעֶ֣ה אֵ֔פֶר לֵ֥ב הוּתַ֖ל הִטָּ֑הוּ וְלֹֽא־ יַצִּ֤יל אֶת־ נַפְשׁוֹ֙ וְלֹ֣א יֹאמַ֔ר הֲל֥וֹא שֶׁ֖קֶר בִּימִינִֽי׃ ס
BSAHe feeds onrâʻâh ashesʼêpher [the dust of a dead fire, worthless remains] His deludedhâthal■ [deceived, twisted] ◂heartlêb [the seat of feelings, will, and intellect] has led him astraynâṭâh■ [turned him aside, misled] and he cannotlôʼ delivernâtsal▸ [rescue, save] himselfnephesh [or]lôʼ sayʼâmar▸ [speak, utter] Is notlôʼ this thing in my right handyâmîyn [idol, false god, my power, my control] a liesheqer [a deception, a falsehood]
| Greek | English | Parsing |
|---|---|---|
| רֹעֶ֣ה | [he is] feeding | Verb, Qal, participle (active) masculine singular |
| אֵ֔פֶר | ash[es] | Noun common, masculine singular absolute |
| לֵ֥ב | a heart | Noun common, masculine singular absolute |
| הוּתַ֖ל | [which] it is deceived | Verb, Hophal, perfect third person masculine singular |
| הִטָּ֑הוּ | it has turned aside him | Verb hiphil perfect third person masculine singular, suffix |
| וְלֹֽא־ | and not | Conjunction, particle |
| יַצִּ֤יל | he will deliver | Verb, Hiphil, imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| נַפְשׁוֹ֙ | self his | Noun common feminine singular construct, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| יֹאמַ֔ר | he will say | Verb, Qal, imperfect third person masculine singular |
| הֲל֥וֹא | ¿ not | Particle, particle |
| שֶׁ֖קֶר | [is] falsehood | Noun common, masculine singular absolute |
| בִּימִינִֽי׃ ס | in right [hand] my | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He feeds on ashes. His deluded heart has led him astray, and he cannot deliver himself or say, “Is not this thing in my right hand a lie?” |
| KJV | He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand? |
| ASV | He feedeth on ashes; a deceived heart hath turned him aside; and he cannot deliver his soul, nor say, Is there not a lie in my right hand? |
| YLT | Feeding on ashes, the heart is deceived, It hath turned him aside, And he delivereth not his soul, nor saith: 'Is there not a lie in my right hand?' |
| WEB | He feeds on ashes. A deceived heart has turned him aside; and he can’t deliver his soul, nor say, “Isn’t there a lie in my right hand?” |
| BBE | As for him whose food is the dust of a dead fire, he has been turned from the way by a twisted mind, so that he is unable to keep himself safe by saying, What I have here in my hand is false. |
The translations agree on the overall meaning of the verse.
The sentence is structured around a main action with multiple subordinate clauses that elaborate on the subject's condition and actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלֵב
verbרָעָה
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 44:20
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 — The Folly of Idolatrygenerated
Isaiah 44:20 critiques the practice of idolatry, illustrating the absurdity of worshipping something powerless. The surrounding verses highlight the foolishness of not recognizing the worthlessness of idols, and God's call to remember His sovereignty and faithfulness to Israel, as seen in Isaiah 44:21.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 15:2 | “Does a wise man answer with empty counsel or fill his belly with the hot east wind? |
| 2 | Psalm 102:9 | For I have eaten ashes like bread and mixed my drink with tears |
| 3 | Proverbs 15:14 | A discerning heart seeks knowledge, but the mouth of a fool feeds on folly. |
| 4 | Hosea 12:1 | Ephraim chases the wind and pursues the east wind all day long; he multiplies lies and violence; he makes a covenant with Assyria and sends olive oil to Egypt. |
| 5 | Luke 15:16 | He longed to fill his belly with the pods the pigs were eating, but no one would give him a thing. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — הוּתַ֖ל, hu.Talgenerated
The verb הוּתַ֖ל (*hu.Tal*) is a Hophal perfect form, meaning 'to be deceived' or 'to be led astray'. It indicates that the subject has been misled by an external influence, in this case, the deluded heart. The parsing shows it is in the third person masculine singular, indicating a singular subject.
This word captures the essence of being led away from truth into folly, emphasizing the passive nature of the deception. The use of this verb highlights the consequences of a heart that is not aligned with God, leading to misguided actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which has deluded for the Hebrew word הוּתַ֖ל.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main action centered around the verb רֹעֶ֣ה, he feeds. The structure reveals a subject (the heart) that leads to a series of actions: feeding on ashes, being deceived, and the inability to deliver oneself.
The Hebrew word order emphasizes the heart's role in leading the individual astray, showcasing how it is the source of the person's misguided beliefs and actions.
Septuagint Backgroundgenerated
The Septuagint translates הוּתַ֖ל as πλανῶνται (*planōntai*), which means 'they are led astray' or 'they wander'. This choice broadens the meaning, suggesting not only deception but also a sense of aimlessness in following falsehoods.
This interpretation indicates a deeper understanding of the consequences of idolatry, portraying the individual as not just deceived but also lost in their misguided worship.
In plain words — the whole versegenerated
Isaiah 44:20 describes a person who is misled by their heart, feeding on ashes and unable to recognize the falsehood of their idol. This verse warns against the foolishness of idolatry and highlights the importance of discernment in worship.
Frequently Asked Questionsgenerated
Feeding on ashes symbolizes clinging to something worthless, representing the futility of idol worship.
The heart can mislead individuals when it is not aligned with truth, causing them to believe in falsehoods.
The inability to deliver oneself highlights the powerlessness of idols and the futility of relying on anything other than God for salvation.
The right hand often symbolizes power and control, suggesting that the idol is mistakenly viewed as a source of strength.
Reflection Questionsgenerated
- In what areas of my life might I be clinging to worthless things instead of relying on God?
- How can I ensure that my heart is aligned with truth and not led astray?
- What steps can I take to discern the difference between true worship and idolatry in my life?
- How does this verse challenge my understanding of power and control?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, noting the folly of those who are enslaved to their own foolishness, emphasizing the need for divine intervention.
Foolishness has mastered them; they have lost the faculty of reasoning and are slaves to folly. This is why I will put my Spirit on your descendants, so that they will be delivered from error,Early Church Fathers on Isaiah 44 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 44:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe feedeth of ashes,.... That is, the idolater delights in his idol, pleases himself with seeks comfort and satisfaction from it, fills and feeds himself with hopes and expectations of being helped
Read John Gill on Isaiah 44 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?
Read Robert Jamieson on Isaiah 44 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe feedeth on ashes, which is an unsavoury, unprofitable, and pernicious food, and no less unsatisfying, uncomfortable, and mischievous is the worship of idols. A deceived heart; a mind corrupted and deceived by long custom, deep prejudice, gross error, and especially by his own lusts. Hath turned him aside from the way of truth, from the knowledge and worship of the true God, unto this brutish idolatry. Cannot deliver his soul from the snares. and dangers of idolatry. This cannot is to be understood morally, so as to note the great difficulty, but not the utter impossibility of it; for if idolaters would consider things, they might be convinced of and turned from that gross way of…
Read Matthew Poole on Isaiah 44 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 44:20 He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, [Is there] not a lie in my right hand?Ver. 20. He feedeth on ashes,] i.e, He seeketh comfort of his idol, but findeth as little as he doth nourishment who feedeth upon ashes. A seduced heart hath turned him aside.] And hence it is that he is brought to deify a thing so contemptible. From this expression, note that man is the cause of evil to himself, and is so blinded by his own default that he cannot so much as once think seriously of his soul’ s health. His deluded heart, that hath so oft deceived him, may well say to him, as the heart of Apollodorus the tyrant seemed to say…
Read John Trapp on Isaiah 44 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) He feedeth on ashes.—The verb passes readily through the meanings “feeding,” “pasturing,” “following after,” and the last is commonly accepted. The first, however, has the merit of greater vividness. (Comp. Hosea 12:1.) The “ashes” of the smith’s furnace become the symbols of the vanity of his work (Ecclesiastes 7:6), and yet he has not even the germ of truth which lies in the questions of the sceptic.
Read Charles John Ellicott on Isaiah 44 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. He feedeth on ashes] He feedeth on that which affordeth no nourishment; a proverbial expression for using ineffectual means, and bestowing labour to no purpose. In the same sense Hosea says, "Ephraim feedeth on wind." Hosea 12:1.
Read AdamClarke on Isaiah 44 →
CambridgeThe Cambridge Bible for Schools and Colleges20. He feedeth on ashes] lit., “a shepherd of ashes”. Duhm rather fancifully suggests that the image may be that of a man trying to feed his flock on a pasture that has been reduced to ashes: “A shepherd of (or on) ashes is he whom a deceived heart hath turned aside” (from the ways of reason). Another rendering might be: “One who finds satisfaction in ashes is he whom, &c.” For this sense of the verb râ‘âh see Hosea 12:1 (?); Psalms 37:3; Proverbs 15:14, &c. (Gesenius, Lexicon12, sub verbo). and he shall not deliver his soul] Cf. Isaiah 44:17. Is there not a lie …] Am I not cleaving to that which will disappoint my hope?
Read Cambridge on Isaiah 44 →
Albert Barnes1798–1870Barnes' Notes on the BibleHe feedeth on ashes - There have been various interpretations of this. Jerome renders it, ‘A part of it is ashes;’ the Chaldee, ‘Lo!
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
He feeds on ashes. His deluded heart has led him astray, and he cannot deliver himself or say, “Is not this thing in my right hand a lie?”
He feeds on ashes. A deceived heart has turned him aside; and he can’t deliver his soul, nor say, “Isn’t there a lie in my right hand?”
He feeds on ashes. His deluded heart has led him astray, and he cannot deliver himself or say, “Is not this thing in my right hand a lie?”
He feeds on ashes; his deceived mind misleads him. He cannot rescue himself, nor does he say, ‘Is this not a false god I hold in my right hand?’
Tyndale line
He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?
He feedeth on ashes; a deceived heart hath turned him aside; and he cannot deliver his soul, nor say, Is there not a lie in my right hand?
He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?
He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?
He feedeth of ashes: a seduced heart hath deceiued him, that he cannot deliuer his soule, nor say, Is there not a lye in my right hand?
Strictly literal
He feedeth on ashes; a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?
Feeding on ashes, the heart is deceived, It hath turned him aside, And he delivereth not his soul, nor saith: 'Is there not a lie in my right hand?'
Feeding on ashes, the heart is deceived, || It has turned him aside, || And he does not deliver his soul, nor says: “Is there not a lie in my right hand?”
He pursueth ashes; a deceived heart hath turned him aside; and he cannot deliver his soul, and will not say, Is there not a lie in my right hand?
It is as if he were eating ashes; his deceived heart misleads him. He cannot rescue himself, nor does he say, “This thing in my right hand is a false god.”
From the Latin
Part thereof is ashes: his foolish heart adoreth it, and he will not save his soul, nor say: Perhaps there is a lie in my right hand.
Simplified
He is feeding on ashes, seduced by the deceptive thinking of his mind. He can't save himself, and he doesn't even ask, “Isn't this idol I'm holding just a lie?”
As for him whose food is the dust of a dead fire, he has been turned from the way by a twisted mind, so that he is unable to keep himself safe by saying, What I have here in my hand is false.
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 is supported by the Septuagint, which matches 12 of the 14 words. The Dead Sea Scrolls show some variations, with 8 words from 4Q56 and 12 words from 1Qisaa being present, indicating some editorial restoration in the scrolls.
רֹעֶ֣ה אֵ֔פֶר לֵ֥ב הוּתַ֖ל הִטָּ֑הוּ וְלֹֽא־ יַצִּ֤יל אֶת־ נַפְשׁוֹ֙ וְלֹ֣א יֹאמַ֔ר הֲל֥וֹא שֶׁ֖קֶר בִּימִינִֽי׃ ס
12 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.
[רעה] [אפר] [לב] [הותל] הט׳הו ולא יציל את נפש׳ו ולא יאמר הלא [שקר] [בימינ׳י]
8 words on the leather — 6 supplied entire by an editor.
רועה אפר לב הותל הט׳הו ולוא יוכיל נפש׳ו ולוא יואמר שקר בימינ׳י
12 words of the verse are on this fragment. The rest of the verse is not on it.
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 44:20
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 רָעָה (*ra'ah*) is built from a primitive root meaning to tend or pasture a flock. It covers a range of meanings including to graze, rule, associate with, and befriend. The term appears in contexts related to shepherding and companionship, with a specific mention of the 'binding-house of shepherds' in 2 Kings 10:12.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
רָעָה 167 vb. pasture, tend, graze
Qal
trans.
intrans.
Niph. poss.
Hiph. v.
base
[רָעָה] vb. prob. associate with
Qal cherish faithfulness
Hithp. do not make companionship with a bad-tempered man
base
[רָעָה] vb. denom. Pi. be a special friend;—Ju 14:20
ref
H7462a בֵּית־עֵ֫קֶד הָרֹעִים binding-house of shepherds H7462b רָעָה pasture, tend, graze H7462c רָעָה prob. associate with H7462d רָעָה vb. denom. Pi. be a special friend
7462 ra`ah raw-aw'
a primitive root; to tend a flock; i.e. pasture it;
intransitively, to graze (literally or figuratively);
generally to rule; by extension, to associate with (as a
friend):--X break, companion, keep company with, devour, eat
up, evil entreat, feed, use as a friend, make friendship with,
herdman, keep (sheep)(-er), pastor, + shearing house,
shepherd, wander, waste.
בֵּית־עֵ֫קֶד הָרֹעִים (bet-e.qed ha.ro.im) — House of Shepherds.
Ra'ah = "pasturing"
perh. "binding-house of the shepherds"
רָעָה (ra.ah) — to pasture.
1) to pasture, tend, graze, feed
1a) (Qal)
1a1) to tend, pasture
1a1a) to shepherd
1a1b) of ruler, teacher (fig)
1a1c) of people as flock (fig)
1a1d) shepherd, herdsman (subst)
1a2) to feed, graze
1a2a) of cows, sheep etc (literal)
1a2b) of idolater, Israel as flock (fig)
1b) (Hiphil) shepherd, shepherdess
Also means: ro.i (רֹעִי "to shepherd" H7473)
רָעָה (ra.ah) — to accompany.
1) to associate with, be a friend of (meaning probable)
1a) (Qal) to associate with
1b) (Hithpael) to be companions
רָעָה (ra.ah) — to befriend.
(Piel) to be a special friend
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word אֵ֫פֶר (*epher*) means 'ashes' and is derived from an unused root meaning to bestrew. It primarily refers to ashes, but can also imply worthlessness in a figurative sense. The entries suggest a connection to the light and flying nature of ashes.
אֵ֫פֶר n.[m.] ashes (as light, flying?)
base
H665 אֵ֫פֶר ashes (as light, flying?)
665 'epher ay'-fer
from an unused root meaning to bestrew; ashes:--ashes.
אֵ֫פֶר (e.pher) — ashes.
1) ashes
2) (CLBL) worthlessness (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
הָתַל (hathal) is a Hebrew verb primarily meaning to deceive or mock, found in the Piel form. It is closely related to תָּלַל (talal), which also means to deceive. The entries indicate that both forms share a common theme of deception, with הָתַל specifically noted in 1 Kings 18:27.
[הָתַל] vb. only Pi. deceive, mock, 1 K 18:27
ref
[תָּלַל] vb.
Hiph mock, deceive
Hoph a heart (which) is deceived
base
H2048a הָתַל only Pi. deceive, mock H2048b תָּלַל .mock, deceive
.a heart (which) is deceived
2048 hathal haw-thal'
a primitive root; to deride; by implication, to cheat:--deal
deceitfully, deceive, mock.
הָתַל (ha.tal) — to mock.
(Piel) to mock
תָּלַל (ta.lal) — to deceive.
1) (Hiph) to deceive
2) (Hoph) be deceived
V-Hophal-Perf-3ms — Verb · Hophal · perfect third person masculine singularHVHp3ms
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
V-Hiphil-Perf-3ms | Suff — Verb hiphil perfect third person masculine singular · suffixHVhp3ms/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
de-liv'-er (natsal, nathan; rhuomai, paradidomi): Occurs very frequently in the Old Testament and represents various Hebrew terms.
The English word is used in two senses,
(1) "to set free," etc.,
(2) "to give up or over."
(1) The word most often translated "deliver" in the first sense is natsal, meaning originally, perhaps, "to draw out." It is used of all kinds of deliverance (Ge 32:11; Ps 25:20; 143:9, etc.; Jer 7:10; Eze 3:19, etc.; Ze 1:18, etc.). The Aramaic netsal occurs in Da 3:29; 6:14; 8:4,7; yasha`, "to save," in Jud 3:9,31 the King James Version, etc. ; malaT…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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 | Part — Particle · particleHTi/Tn
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
N-ms — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
The Hebrew word יָמִין (*yamiyn*) means 'right hand' or 'right side,' and it can also refer to the direction south, as the right hand points south when facing east. It is derived from the root word for 'to be strong' and covers various contexts, including body parts and directional references.
יָמִין 137 n.f. right hand
right hand
of situation on, or direction toward the right
of other parts of the body
= south, because when facing east the right hand is toward the south
base
H3225 יָמִין right hand . right hand
. of situation on, or direction toward the right
. of other parts of the body
. = south, because when facing east the right hand is toward the south
3225 yamiyn yaw-meen'
from 3231; the right hand or side (leg, eye) of a person or
other object (as the stronger and more dexterous); locally,
the south:--+ left-handed, right (hand, side), south.
see HEBREW for 03231
יָמִין (ya.min) — right.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
Also means: ya.min (יָמִין ": south" H3225H)
יָמִין (ya.min) — right: south.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
יָמִין (ya.min) — [Ben]jamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs
