Isaiah 5:27 — Word Study
WLCאֵין־ עָיֵ֤ף וְאֵין־ כּוֹשֵׁל֙ בּ֔וֹ לֹ֥א יָנ֖וּם וְלֹ֣א יִישָׁ֑ן וְלֹ֤א נִפְתַּח֙ אֵז֣וֹר חֲלָצָ֔יו וְלֹ֥א נִתַּ֖ק שְׂר֥וֹךְ נְעָלָֽיו׃
BSANoneʼayin grows wearyʻâyêph [exhausted or weakened] [or]ʼayin [to lose balance, falter] stumbleskâshal nolôʼ one slumbersnûwm▸ [in a state of drowsiness] orlôʼ [in a deep state of unconsciousness] sleepsyâshên▸ Nolôʼ [leather strap or cord] beltʼêzôwr is loosepâthach■ [unfastened or loosened] and nolôʼ [strap or lace] sandalnaʻal strapsᵉrôwk is brokennâthaq■ [torn or broken, ripped apart]
| Greek | English | Parsing |
|---|---|---|
| אֵין־ | there not | Noun common, masculine singular construct |
| עָיֵ֤ף | [is] a weary [one] | Adj |
| וְאֵין־ | and there not | Conjunction, noun common masculine singular construct |
| כּוֹשֵׁל֙ | [is one who] stumbles | Verb, Qal, participle (active) masculine singular |
| בּ֔וֹ | among it | Preposition, suffix |
| לֹ֥א | not | Particle |
| יָנ֖וּם | anyone will slumber | Verb, Qal, imperfect third person masculine singular |
| וְלֹ֣א | and not | Conjunction, particle |
| יִישָׁ֑ן | anyone will sleep | Verb, Qal, imperfect third person masculine singular |
| וְלֹ֤א | and not | Conjunction, particle |
| נִפְתַּח֙ | it has been opened | Verb, Niphal, perfect third person masculine singular |
| אֵז֣וֹר | [the] waistband of | Noun common, masculine singular construct |
| חֲלָצָ֔יו | loins its | Noun common feminine dual construct, suffix |
| וְלֹ֥א | and not | Conjunction, particle |
| נִתַּ֖ק | it has been torn apart | Verb, Niphal, perfect third person masculine singular |
| שְׂר֥וֹךְ | a thong of | Noun common, masculine singular construct |
| נְעָלָֽיו׃ | sandals its | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | None of them grows weary or stumbles; no one slumbers or sleeps. No belt is loose and no sandal strap is broken. |
| KJV | None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: |
| ASV | None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: |
| YLT | There is none weary, nor stumbling in it, It doth not slumber, nor sleep, Nor opened hath been the girdle of its loins, Nor drawn away the latchet of its sandals. |
| WEB | No one shall be weary nor stumble among them; no one shall slumber nor sleep, neither shall the belt of their waist be untied, nor the strap of their sandals be broken, |
| BBE | There is no weariness among them, and no man is feeble-footed: they come without resting or sleeping, and the cord of their shoes is not broken. |
Where they part company is כּוֹשֵׁל — see How Translations Differ.
The structure emphasizes the strength and readiness of God's messengers through a series of negations.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָיֵף
verbכָּשַׁל
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 5:27
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 Strength of God's Messengersgenerated
Isaiah 5:27 describes the unwavering nature of God's messengers, highlighting their strength and vigilance. This verse emphasizes that they do not tire or falter, contrasting with human weakness. It serves to illustrate the divine empowerment of those sent by God, ensuring they are always ready for their mission, as also seen in other prophetic texts like Joel 2:7–8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joel 2:7–8 | They charge like mighty men; they scale the walls like men of war. Each one marches in formation, not swerving from the course. |
| 2 | Isaiah 11:5 | Righteousness will be the belt around His hips, and faithfulness the sash around His waist. |
| 3 | Isaiah 45:1–5 | This is what the LORD says to Cyrus His anointed, whose right hand I have grasped to subdue nations before him, to disarm kings, to open the doors before him, so that the gates will not be shut: |
| 4 | 1 Kings 2:5 | Moreover, you know what Joab son of Zeruiah did to me—what he did to Abner son of Ner and Amasa son of Jether, the two commanders of the armies of Israel. He killed them in peacetime to avenge the blood of war. He stained with the blood of war the belt around his waist and the sandals on his feet. |
| 5 | Job 12:18–21 | He loosens the bonds placed by kings and fastens a belt around their waists. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — עָיֵף, 'a.Yefgenerated
The adjective עָיֵף ('a.Yef) means weary or faint, describing a state of exhaustion. It conveys the idea of being drained of energy, often used in contexts where individuals are struggling or facing challenges.
In this verse, the use of עָיֵף emphasizes that none of God's messengers experience fatigue or weakness, underscoring their divine strength and resilience.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main idea being introduced by the verb אֵין, there is not. This verb governs the subsequent descriptions of God's messengers, indicating their unwavering nature.
The structure emphasizes the absence of weariness and stumbling, followed by a series of negations that reinforce the strength and readiness of the messengers.
Septuagint Backgroundgenerated
The Septuagint translates עָיֵף as πεινάσουσιν, which means 'they will be hungry.' This choice shifts the focus from weariness to a state of need, suggesting a different interpretation of the condition of God's messengers.
This translation choice indicates a widening of the original meaning, moving from physical exhaustion to a broader sense of lacking sustenance.
In plain words — the whole versegenerated
Isaiah 5:27 states that God's messengers do not grow tired or stumble, and they remain alert and ready. They are depicted as strong and unwavering, with no loose belts or broken sandal straps, symbolizing their preparedness for action.
Frequently Asked Questionsgenerated
It means that God's messengers are empowered and sustained by Him, allowing them to remain vigilant and strong without fatigue.
Stumbling symbolizes weakness or failure, and the verse emphasizes that God's messengers do not falter in their mission.
These terms symbolize readiness and preparedness, indicating that God's messengers are always equipped for their tasks.
It connects to themes of divine strength and support found in other prophecies, illustrating God's assurance to His messengers.
Reflection Questionsgenerated
- In what areas of my life do I feel weary, and how can I seek God's strength in those moments?
- How can I ensure that I remain spiritually alert and ready for the tasks God sets before me?
- What does it mean for me to not stumble in my faith, and how can I support others in their journeys?
- How can I apply the readiness symbolized by the belts and sandals to my daily life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 5:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNone shall be weary nor stumble among them,.... Though they should come from far, and make long marches, yet none should be weary by the way, but go on with great cheerfulness and strength; and
Read John Gill on Isaiah 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNone shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: None shall be weary - with long marches (Deuteronomy 25:18).
Read Robert Jamieson on Isaiah 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNone shall be weary, though their march be long and tedious. As I have called them to this work, so I will strengthen and assist them in it. None shall slumber nor sleep; they shall all be watchful and diligent to take all opportunities and advantages of executing my judgments upon my people. Neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken; which otherwise would hinder, or at least slacken, them in their march. I will take all impediments out of their way.
Read Matthew Poole on Isaiah 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 5:27 None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:Ver. 27. None shall be weary nor stumble.] Though they come speedily, yet they shall none of them tire or turn out of the way, but come on with expedition, robusti, alacres, felices, probe armati, saevi being lively, lusty, happy, well appointed, fierce. None shall slumber or sleep.] More than the necessity of nature requireth; they shall be no less vigilant than diligent. Neither shall the girdle of their loins be loosed.] They may put up their swords sometimes, but not put them off at all, as it is said of Julius…
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Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27-29) None shall be weary . . .—The three verses paint the progress of the invading army. Unresting, unhasting, in perfect order, they march onward. They do not loosen their girdle for repose. The latchet or thong which fastens their sandals is not “broken” or untied. The light-armed troops are there, probably the Medes and Elamites in the Assyrian army (Isaiah 13:18). The chariots of the Assyrians themselves are there, sweeping onward like a tempest. Their unshod hoofs (the practice of shoeing horses was unknown in the ancient East) are hard as flint. Comp. Homer’s epithet of “brazen-footed” (Il. v. 329); and Amos 6:12. The battle-cry is heard far off like the roaring of lions.
Read Charles John Ellicott on Isaiah 5 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. None - among them] Kimchi has well illustrated this continued exaggeration or hyperbole, as he rightly calls it, to the following effect: "Through the greatness of their courage they shall not be fatigued with their march; nor shall they stumble though they march with the utmost speed: they shall not slumber by day, nor sleep by night; neither shall they ungird their armour, or put off their sandals to take their rest. Their arms shall be always in readiness, their arrows sharpened, and their bows bent. The hoofs of their horses are hard as a rock. They shall not fail, or need to be shod with iron: the wheels of their carriages shall move as rapidly as a whirlwind." Neither shall…
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CambridgeThe Cambridge Bible for Schools and Colleges27. Their accoutrement is perfect down to the smallest detail.
Read Cambridge on Isaiah 5 →
Albert Barnes1798–1870Barnes' Notes on the BibleNone shall be weary - In this verse and the following, the prophet describes the condition of the army that would be summoned to the destruction of Judea.
Read Albert Barnes on Isaiah 5 →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
None of them grows weary or stumbles; no one slumbers or sleeps. No belt is loose and no sandal strap is broken.
No one shall be weary nor stumble among them; no one shall slumber nor sleep, neither shall the belt of their waist be untied, nor the strap of their sandals be broken,
None of them grows weary or stumbles; no one slumbers or sleeps. No belt is loose and no sandal strap is broken.
None tire or stumble, they don’t stop to nap or sleep. They don’t loosen their belts, or unstrap their sandals to rest.
Tyndale line
None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:
None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:
None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:
None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:
None shall faint nor fall among them: none shall slumber nor sleepe, neither shall the girdle of his loynes be loosed, nor the latchet of his shooes be broken:
Strictly literal
None among them is weary, none stumbleth; they slumber not, nor sleep; none hath the girdle of his loins loosed, nor the thong of his sandals broken;
There is none weary, nor stumbling in it, It doth not slumber, nor sleep, Nor opened hath been the girdle of its loins, Nor drawn away the latchet of its sandals.
There is none weary, nor stumbling in it, || It does not slumber, nor sleep, || Nor has the girdle of its loins been opened, || Nor the strap of its sandals drawn away.
There is none weary, nor stumbling among its men; it slumbereth not, it sleepeth not; not loosened is the girdle of its loins, not broken is the latchet of its shoes;
None tire or stumble among them; none slumbers or sleeps. Nor are their belts loose, or the thongs of their sandals broken.
From the Latin
There is none that shall faint, nor labour among them: they shall not slumber nor sleep, neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken.
Simplified
None of them gets tired or stumbles; none of them rests or sleeps. No belt comes loose, and no sandal strap breaks.
There is no weariness among them, and no man is feeble-footed: they come without resting or sleeping, and the cord of their shoes is not broken.
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 Septuagint align closely in meaning, with 14 of the 17 words matched. The Dead Sea Scrolls confirm the majority of the verse, with some words supplied by editors due to damage.
אֵין־ עָיֵ֤ף וְאֵין־ כּוֹשֵׁל֙ בּ֔וֹ לֹ֥א יָנ֖וּם וְלֹ֣א יִישָׁ֑ן וְלֹ֤א נִפְתַּח֙ אֵז֣וֹר חֲלָצָ֔יו וְלֹ֥א נִתַּ֖ק שְׂר֥וֹךְ נְעָלָֽיו׃
14 of the 17 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.
אין יעף ואין כושל ולוא ינום ולוא יישן ולוא נפתחה אזור חלצי׳ו ולוא נתק שרוך נעלי׳ו
16 words of the verse are on this fragment. The rest of the verse is not on it.
[אין] עיף ואין [כושל] [ב׳ו] [לא] [ינום] [ולא] [יישן] [ולא] [נפתח] [אזור] [חלצי׳ו] [ולא] [נתק] [שרוך] נעל׳ו
3 words on the leather — 14 supplied entire by an editor.
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 5:27
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.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
עָיֵף (ayeph) is an adjective meaning faint or weary. It is derived from the root word corresponding to H5888 and conveys a sense of exhaustion or languor. The entries consistently emphasize its meanings related to fatigue.
עָיֵף adj. faint, weary
base
H5889 עָיֵף faint, weary
5889 `ayeph aw-yafe'
from 5888; languid:--faint, thirsty, weary.
see HEBREW for 05888
עָיֵף (a.yeph) — faint.
faint, exhausted, weary
Adj — AdjHAamsa
wun.
See NUMBER.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
כָּשַׁל (kashal) means to stumble or totter, often due to weakness. It can refer to physical stumbling, as well as metaphorical weakness or failure. The verb has various forms, including causing others to stumble or making them weak. The entries suggest a range of meanings from literal stumbling to broader implications of ruin and weakness.
כָּשַׁל vb. stumble, stagger, totter
Qal
stumble at, over, something (lit. by means of)
totter
Niph.
stumble
be tottering, feeble
Pi. only apparent
Hiph.
cause to stumble
make feeble, weak
Hoph. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
base
H3782 כָּשַׁל stumble, stagger, totter .. stumble at, over, something (lit. by means of)
. totter
. . stumble
. be tottering, feeble
. only apparent
. . cause to stumble
. make feeble, weak
. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
3782 kashal kaw-shal'
a primitive root; to totter or waver (through weakness of the
legs, especially the ankle); by implication, to falter,
stumble, faint or fall:--bereave (from the margin), cast down,
be decayed, (cause to) fail, (cause, make to) fall
(down, -ing), feeble, be (the) ruin(-ed, of), (be) overthrown,
(cause to) stumble, X utterly, be weak.
כָּשַׁל (ka.shal) — to stumble.
1) to stumble, stagger, totter
1a) (Qal)
1a1) to stumble
1a2) to totter
1b) (Niphal)
1b1) to stumble
1b2) to be tottering, be feeble
1c) (Hiphil)
1c1) to cause to stumble, bring injury or ruin to, overthrow
1c2) to make feeble, make weak
1d) (Hophal) to be made to stumble
1e) (Piel) bereave
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/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)
Part — ParticleHTn
נוּם (nuwm) is a primitive root meaning to slumber or be drowsy. The entries indicate that it encompasses the concepts of sleep and drowsiness, particularly in the Qal form. There are no significant disagreements among the lexicons regarding its meaning.
נוּם vb. be drowsy, slumber
base
H5123 נוּם be drowsy, slumber
5123 nuwm noom
a primitive root; to slumber (from drowsiness):--sleep,
slumber.
נוּם (num) — to slumber.
1) to be drowsy, slumber, sleep
1a) (Qal) to slumber, be drowsy
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)
Conj | Part — Conjunction · particleHC/Tn
יָשֵׁן (yashen) means to sleep or to go to sleep, with implications of becoming inactive or stationary. It can also refer to causing someone to sleep or enticing them to sleep. The word may suggest growing old or becoming stale, and it is associated with remaining long or being stored up.
[יָשֵׁן] vb. sleep
Qal sleep, go to sleep, and be sleep
Niph. only in deriv. sense of become inactive or stationary
Pi. causat. she made him sleep
base
H3462 יָשֵׁן sleep .sleep, go to sleep, and be sleep
. only in deriv. sense of become inactive or stationary
. causat. she made him sleep
3462 yashen yaw-shane'
a primitive root; properly, to be slack or languid, i.e. (by
implication) sleep (figuratively, to die); also to grow old,
stale or inveterate: -old (store), remain long, (make to)
sleep.
יָשֵׁן (ya.shen) — to sleep.
1) to sleep, be asleep
1a) (Qal) to sleep, go to sleep, be asleep
1b) (Niphal)
1b1) to remain a long time, be stored up
1b2) to be festering (of leprosy)
1c) (Piel) to cause to sleep, entice to sleep
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)
Conj | Part — Conjunction · particleHC/Tn
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
אֵזוֹר (ezowr) refers to a waistcloth or girdle, an article of clothing that is tied around the waist. It can symbolize God's power over kings and faithfulness in a metaphorical sense. The word is derived from a root meaning 'to gird' and covers both literal and figurative uses.
אֵזוֹר n.m. waistcloth
base
H232 אֵזוֹר waistcloth
232 'ezowr ay-zore'
from 246; something girt; a belt, also a band:--girdle.
see HEBREW for 0246
אֵזוֹר (e.zor) — girdle.
1) waist-cloth, the innermost piece of clothing
1a) of God's power over kings (fig.)
1b) of faithfulness (metaph)
2) waistband
N-ms — Noun common · masculine singular constructHNcmsc
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…
חָלָץ (chalats) refers to the loins, specifically in the dual form, indicating a focus on this area as the seat of strength, virility, and pain, particularly in the context of childbirth. The term is associated with physical vigor and is noted for its use in describing the loins as girded.
[חָלָץ] n.[f.] only dual, loins
as seat of virility
as girded
as seat of pains, like a woman in travail
base
H2504 [חָלָץ] only dual, loins
2504 chalats khaw-lawts'
from 2502 (in the sense of strength); only in the dual; the
loins (as the seat of vigor):--loins, reins.
see HEBREW for 02502
חָלָץ (cha.lats) — loin.
1) loins
1a) as seat of virility
1b) as girded
1c) as seat of pain (woman's travail)
HNcfdc/Sp3ms — Noun common feminine dual construct · suffixHNcfdc/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
נָתַק (nathaq) is a Hebrew verb meaning to pull, draw, or tear away. It encompasses various actions such as breaking, lifting, and rooting out, with different nuances in its grammatical forms, including Qal, Niphal, Piel, Hiphil, and Hophal. The entries indicate that it can refer to both active and passive forms of tearing or drawing away.
[נָתַק] vb. pull, draw, tear away, apart, off
Qal
draw away
draw or pull off
pull, tear away
Niph.
be drawn away
be torn apart, or in two, snapped
be separated
Pi.
tear apart, snap
tear out, up
Hiph.
draw away
drag them away
Hoph. they were drawn away from the city
base
H5423 נָתַק pull, draw, tear away, apart, off
5423 nathaq naw-thak'
a primitive root; to tear off:--break (off), burst, draw
(away), lift up, pluck (away, off), pull (out), root out.
נָתַק (na.taq) — to tear.
1) to pull or tear or draw off or away or apart, draw out, pluck up, break, lift, root out
1a) (Qal)
1a1) to draw away
1a2) to draw or pull off
1a3) to pull or tear away
1b) (Niphal)
1b1) to be drawn away, be drawn out
1b2) to be torn apart or in two, be snapped
1b3) to be separated
1c) (Piel)
1c1) to tear apart, snap
1c2) to tear out, tear up, tear away
1d) (Hiphil)
1d1) to draw away
1d2) to drag away
1e) (Hophal) to be drawn away
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
a-part' (badh, "separation," i.e. alone, by oneself; niddah, "uncleanness" i.e. something put away: "an abomination"): In Zec 12:12-14 the former word is used eleven times with powerful effect to indicate the separation of families and the isolation of wives through excessive grief in Jerusalem on account of the slain Messiah. The latter word signifies removal from ceremonial uncleanness (Le 15:19; 18:19; Eze 22:10). In Greek, kat' idian, "by themselves," of marked significance as expressing Christ's desire for privacy in prayer, alone or with His disciples; either in a desert (Mt 14:13); a mountain (Mt 14:23); or a…
The Hebrew word שְׂרוֹךְ (*srowk*) refers to a sandal thong or latchet, indicating a type of tie or lace used in footwear. It is derived from a root meaning to tie or lace, and is consistently defined across entries as related to sandals.
[שְׂרוֹךְ] n.[m.] (sandal-)thong
base
H8288 שְׂרוֹךְ sandal-thong
8288 srowk ser-oke'
from 8308; a thong (as laced or tied):--((shoe-)) latchet.
see HEBREW for 08308
שְׂרוֹךְ (se.rokh) — thong.
sandal thong
N-ms — Noun common · masculine singular constructHNcmsc
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…
נַ֫עַל (na`al) refers to a sandal or shoe, derived from a root meaning related to a sandal tongue. The term can also symbolize occupancy, a refusal to marry, or something of little value. It appears in contexts discussing footwear, as noted in the Brown-Driver-Briggs and Strong's entries.
נַ֫עַל n.f. sandal, shoe
base
H5275 נַ֫עַל sandal, shoe
5275 na`al nah'-al
or (feminine) na;alah {nah-al-aw'}; from 5274; properly, a
sandal tongue; by extens. a sandal or slipper (sometimes as a
symbol of occupancy, a refusal to marry, or of something
valueless):--dryshod, (pair of) shoe((-latchet), -s).
see HEBREW for 05274
נַ֫עַל (na.al) — sandal.
sandal, shoe
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
