Isaiah 45:16 — Word Study
WLCבּ֥וֹשׁוּ וְגַֽם־ נִכְלְמ֖וּ כֻּלָּ֑ם יַחְדָּו֙ הָלְכ֣וּ בַכְּלִמָּ֔ה חָרָשֵׁ֖י צִירִֽים׃
BSAThey will allkôl [every single one, without exception] be put to shamebûwsh■ [be ashamed, feel guilt or disappointment] andgam humiliatedkâlam■ [be insulted or shamed] the makerschârâsh [artificers, skilled craftsmen] of idolstsîyr△ [images, carved figures] will departhâlak■ [go, walk away] togetheryachad [in unity, as one] in disgracekᵉlimmâh [shame, reproach]
| Greek | English | Parsing |
|---|---|---|
| בּ֥וֹשׁוּ | they will be ashamed | Verb, Qal, perfect third person common plural |
| וְגַֽם־ | and also | Conjunction, adverb |
| נִכְלְמ֖וּ | they will be put to shame | Verb, Niphal, perfect third person common plural |
| כֻּלָּ֑ם | all of them | Noun common masculine singular construct, suffix |
| יַחְדָּו֙ | alike | Adverb |
| הָלְכ֣וּ | they will walk | Verb, Qal, perfect third person common plural |
| בַכְּלִמָּ֔ה | in ignominy | Preposition, noun common feminine singular absolute |
| חָרָשֵׁ֖י | craftsmen of | Noun common, masculine plural construct |
| צִירִֽים׃ | images | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They will all be put to shame and humiliated; the makers of idols will depart together in disgrace. |
| KJV | They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols. |
| ASV | They shall be put to shame, yea, confounded, all of them; they shall go into confusion together that are makers of idols. |
| YLT | They have been ashamed, And they have even blushed — all of them, Together gone in confusion have those carving images. |
| WEB | They will be disappointed, yes, confounded, all of them. Those who are makers of idols will go into confusion together. |
| BBE | All those who have gone against him will be put to shame; the makers of images will be made low. |
The translations agree on the meaning of shame and humiliation for idol makers.
The sentence contains a main clause followed by a conjunction and a subordinate clause, emphasizing the collective nature of the shame.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹשׁ
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 45:16
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 — God's Sovereignty Over Idolsgenerated
Isaiah 45:16 declares that idol makers will be put to shame and humiliated, emphasizing the futility of their creations. This passage highlights God's power and the disgrace that awaits those who worship false gods. Following this verse, Isaiah 45:17 contrasts the fate of idol makers with the salvation of Israel, reaffirming God's commitment to His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 45:20 | Come, gather together, and draw near, you fugitives from the nations. Ignorant are those who carry idols of wood and pray to a god that cannot save. |
| 2 | Isaiah 41:19 | I will plant cedars in the wilderness, acacias, myrtles, and olive trees. I will set cypresses in the desert, elms and boxwood together, |
| 3 | 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. |
| 4 | Isaiah 44:9–11 | All makers of idols are nothing, and the things they treasure are worthless. Their witnesses fail to see or comprehend, so they are put to shame. |
| 5 | Psalm 97:7 | All worshipers of images are put to shame— those who boast in idols. Worship Him, all you gods! |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — בּוֹשׁ, Bo.o.shugenerated
The verb בּוֹשׁ (buwsh) means 'to be ashamed' and conveys feelings of guilt or disappointment. It is a common term used to describe the emotional state of being disconcerted or delayed due to one's actions.
In this verse, it indicates that all idol makers will experience shame, suggesting a strong emotional response to their failures. The Qal perfect form implies a completed action, meaning their shame is certain and unavoidable.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the idol makers will be put to shame and humiliated.
Sentence Structuregenerated
The main verb בּוֹשׁוּ (they will be ashamed) governs the entire clause, with additional phrases providing context about the subjects and their actions. The structure emphasizes the collective fate of the idol makers.
The sentence flows from the declaration of shame to the actions of the idol makers, illustrating the unity in their disgrace as they depart together.
Septuagint Backgroundgenerated
The Septuagint translates בּוֹשׁוּ as αἰσξυνθήσονται (they will be ashamed), which captures the essence of humiliation. This choice reflects the translators' understanding of the emotional weight of shame.
The LXX's rendering of the verse aligns closely with the Hebrew, reinforcing the message of disgrace for idol makers.
In plain words — the whole versegenerated
Isaiah 45:16 states that all idol makers will be put to shame and humiliated, leaving together in disgrace. This verse emphasizes the futility of idols and the consequences for those who create them.
Frequently Asked Questionsgenerated
It signifies that they will face the consequences of their actions, feeling guilt and disappointment for their misguided worship.
This highlights the collective disgrace of the idol makers, showing that they share in the consequences of their actions.
It underscores God's authority over all things, including the futility of idols and the shame that awaits those who create and worship them.
We are reminded of the importance of worshiping the true God and the consequences of turning to false idols.
Reflection Questionsgenerated
- What are some modern-day idols that people might worship instead of God?
- How can we ensure that our worship is directed towards God and not towards false representations?
- In what ways can we support others who may be struggling with the idea of idolatry?
- What does this passage teach us about the nature of shame and its role in turning back to God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 45:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey shall be ashamed, and also confounded, all of them,.... This refers not to any persons spoken of before; not to Israel or the church, or converts among the Gentiles that came to her; but to
Read John Gill on Isaiah 45 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols.
Read Robert Jamieson on Isaiah 45 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey; the idolatrous Gentiles, as it is explained in the end of the verse, opposed to Israel in the beginning of the next verse. Makers; either the artificers, or the chief masters that set them on work, and consequently all their worshippers; although the makers being most guilty, and the cause of the sins of others, might justly expect a higher degree of confusion.
Read Matthew Poole on Isaiah 45 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 45:16 They shall be ashamed, and also confounded, all of them: they shall go to confusion together [that are] makers of idols.Ver. 16. That are makers of idols.] The word rendered idols, signifieth properly Tormina, cruciatus, pains, and throes, and straits. Idolaters heap up sorrows to themselves, and terrors of conscience. See Psalms 16:4.
Read John Trapp on Isaiah 45 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. They shall be ashamed - "They are ashamed"] The reader cannot but observe the sudden transition from the solemn adoration of the secret and mysterious nature of God's counsels in regard to his people, to the spirited denunciation of the confusion of idolaters, and the final destruction of idolatry; contrasted with the salvation of Israel, not from temporal captivity, but the eternal salvation by the Messiah, strongly marked by the repetition and augmentation of the phrase, to the ages of eternity. But there is not only a sudden change in the sentiment, the change is equally observable in the construction of the sentences; which from the usual short measure, runs out at once into…
Read AdamClarke on Isaiah 45 →
CambridgeThe Cambridge Bible for Schools and Colleges14–17. The collapse of the heathen religions is here dramatically represented under the image of a procession of conquered nations of Africa, who pass before Israel, as tributaries and slaves, acknowledging that Israel’s God is the only true divinity. This seems to be the sense, but see below on Isaiah 45:14.
Read Cambridge on Isaiah 45 →
Albert Barnes1798–1870Barnes' Notes on the BibleThey shall be ashamed and confounded - That is, they shall find all their hopes fail, and shall be suffused with shame that they were ever so senseless as to trust in blocks of wood and stone (see
Read Albert Barnes on Isaiah 45 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16, 17. They shall be ashamed… Israel shall be saved — A marked antithesis.
Read Daniel Denison Whedon on Isaiah 45 →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
They will all be put to shame and humiliated; the makers of idols will depart together in disgrace.
They will be disappointed, yes, confounded, all of them. Those who are makers of idols will go into confusion together.
They will all be put to shame and humiliated; the makers of idols will depart together in disgrace.
They will all be ashamed and embarrassed; those who fashion idols will all be humiliated.
Tyndale line
They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols.
They shall be put to shame, yea, confounded, all of them; they shall go into confusion together that are makers of idols.
They shall be ashamed, yea, confounded, all of them: they shall go into confusion together that are makers of idols.
They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols.
All they shalbe ashamed and also confounded: they shall goe to confusion together, that are the makers of images.
Strictly literal
They shall be ashamed, and also confounded, all of them; they shall go away in confusion together, the makers of idols.
They have been ashamed, And they have even blushed — all of them, Together gone in confusion have those carving images.
They have been ashamed, || And they have even blushed—all of them, || Those carving images have gone together in confusion.
They are ashamed, and also confounded, all of them: together shall they go to confusion that are makers of idols.
They will all be ashamed and disgraced together; those who carve idols will walk in humiliation.
From the Latin
They are all confounded and ashamed: the forgers of errors are gone together into confusion.
Simplified
Everyone who makes idols are ashamed and humiliated, all of them are disgraced.
All those who have gone against him will be put to shame; the makers of images will be made low.
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 minor variations. The Septuagint matches seven of the nine words, indicating a strong consistency in the core message across these ancient texts.
בּ֥וֹשׁוּ וְגַֽם־ נִכְלְמ֖וּ כֻּלָּ֑ם יַחְדָּו֙ הָלְכ֣וּ בַכְּלִמָּ֔ה חָרָשֵׁ֖י צִירִֽים׃
7 of the 9 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.
בושו וגמ נכלמו כול׳מה יחדיו וילכו בכלמה חורשי צורים
8 words on the leather — 1 partly restored.
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 45:16
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.
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-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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…
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
כָּלַם (kalam) is a Hebrew verb that primarily means to humiliate or insult. It has various forms, including Niphal (to be humiliated) and Hiphil (to humiliate others). The word conveys a sense of shame and confusion, indicating both the act of causing shame and the experience of being shamed.
[כָּלַם] vb. only Niph. Hoph. be humiliated, Hiph. humiliate
Niph. be humiliated, ashamed, put to shame, dishonoured, confounded
Hiph.
put to shame = insult, humiliate
exhibit shame
Hoph.
we were not insulted, humiliated
they were put to shame, dishonoured, confounded
base
H3637 [כָּלַם] only Niph. Hoph. be humiliated, Hiph. humiliate
3637 kalam kaw-lawm'
a primitive root; properly, to wound; but only figuratively,
to taunt or insult:--be (make) ashamed, blush, be confounded,
be put to confusion, hurt, reproach, (do, put to) shame.
כָּלַם (ka.lam) — be humiliated.
1) to insult, shame, humiliate, blush, be ashamed, be put to shame, be reproached, be put to confusion, be humiliated
1a) (Niphal)
1a1) to be humiliated, be ashamed
1a2) to be put to shame, be dishonoured, be confounded
1b) (Hiphil)
1b1) to put to shame, insult, humiliate, cause shame to
1b2) to exhibit shame
1c) (Hophal)
1c1) to be insulted, be humiliated
1c2) to be put to shame, be dishonoured, be confounded
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
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
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
Adv — AdverbHD
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
wok (peripatein): Aside from its frequent occurrence in the usual sense, the word "walk" is used figuratively of conduct and of spiritual states. (1) Observance of laws or customs: "Thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs" (Ac 21:21). (2) Of the spiritual life: "If we walk in the light, as he is in the light" (1Joh 1:7); "That like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life" (Ro 6:4); "Walk by the Spirit, and ye shall not fulfill the lust of the flesh" (Ga 5:16); "For we walk by faith, not by sight"…
Is often figuratively used to denote a man’s mode of life, or his spiritual character, course, and relations, Eze 11:20. He may walk as a carnal or as a spiritual man, Ro 8:1; with God, or in ignorance and sin, Ge 5:24 1Jo 5:21; in the fire of affliction, Isa 43:2, or in the light, purity, and joy of Christ’s favor here and in heaven, Ps 89:15 Re 3:4.
כְּלִמָּה (klimmah) refers to concepts of disgrace, reproach, and shame. It encompasses meanings such as insult, dishonor, and ignominy. The word is derived from a root that suggests confusion or dishonor, reflecting a range of negative social perceptions.
כְּלִמָּה n.f. insult, reproach, ignominy
base
H3639 כְּלִמָּה insult, reproach, ignominy
3639 klimmah kel-im-maw'
from 3637; disgrace:--confusion, dishonour, reproach, shame.
see HEBREW for 03637
כְּלִמָּה (ke.lim.mah) — shame.
1) disgrace, reproach, shame, confusion, dishonour, insult, ignominy
1a) insult, reproach
1b) reproach, ignominy
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
חָרָשׁ (charash) refers to a craftsman or artificer, encompassing roles such as engraver, carpenter, and worker in various materials. The word is derived from a root meaning to fabricate or work skillfully. It can also figuratively describe someone skilled in destruction, like warriors. The entries consistently highlight its connection to craftsmanship without notable disagreement.
חָרָשׁ n.m. graver, artificer
base
H2796 חָרָשׁ graver, artificer
2796 charash khaw-rawsh'
from 2790; a fabricator or any material:--artificer, (+)
carpenter, craftsman, engraver, maker, + mason, skilful, (+)
smith, worker, workman, such as wrought.
see HEBREW for 02790
חָרָשׁ, חֲרָשִׁים (cha.rash) — artificer.
1) craftsman, artisan, engraver, graver, artificer
1a) graver, artificer
1b) skilful to destroy (warriors) (fig.)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צִיר (tsiyr) refers to an image or idol, suggesting a form of beauty that is carved or pressed out. The entries indicate that it is associated with idolatrous representations, emphasizing its connection to visual forms of worship.
[צִיר] n.m. image
base
H6736 [צִיר] image
6736 tsiyr tseer
the same as 6735; a form (of beauty; as if pressed out, i.e.
carved); hence, an (idolatrous) image:--beauty, idol.
see HEBREW for 06735
צִיר (tsir) — image.
image, idol
N-mp — Noun common · masculine plural absoluteHNcmpa
im'-aj-iz (tselem; eikon):
1. Definition
2. Origin
3. Historical Beginnings and Early Developments
4. Bible References and Palestinian Customs
5. Most Important Technical Terms
(1) Matstsebhah ("pillar")
(2) 'Asherah ("grove")
(3) Chamman ("sun-image")
6. Obscure Bible References
(1) Golden Calf
Jeroboam's Calves
(2) Brazen Serpent
(3) Teraphim
(4) Image of Jealousy
(5) Chambers of Imagery
(6) 'Ephod
LITERATURE
1. Definition:
Images, as used here, are visible representations of supposedly supernatural or divine beings or powers. They may be
(1) themselves objects of worship,
(2) pictures, embodiments or dwelling-places (temple, ark, pillar, priests) of deities worshipped,
(3) empowered instruments (amulets, charms, etc.) of object or objects worshipped,
(4) pictures or symbols of deities reverenced though not worshipped.
