Isaiah 50:2 — Word Study
WLCמַדּ֨וּעַ בָּ֜אתִי וְאֵ֣ין אִ֗ישׁ קָרָֽאתִי֮ וְאֵ֣ין עוֹנֶה֒ הֲקָצ֨וֹר קָצְרָ֤ה יָדִי֙ מִפְּד֔וּת וְאִם־ אֵֽין־ בִּ֥י כֹ֖חַ לְהַצִּ֑יל הֵ֣ן בְּגַעֲרָתִ֞י אַחֲרִ֣יב יָ֗ם אָשִׂ֤ים נְהָרוֹת֙ מִדְבָּ֔ר תִּבְאַ֤שׁ דְּגָתָם֙ מֵאֵ֣ין מַ֔יִם וְתָמֹ֖ת בַּצָּמָֽא׃
BSAWhymaddûwaʻ [for what reason, on account of what] was noʼayin one thereʼîysh [no man, no person] when I arrivedbôwʼ■ [came, appeared] Why did no oneʼayin [on what account, for what cause, none] answerʻânâh [respond, give an answer] when I calledqârâʼ■ [summoned, invoked] Is My handyâd [My power, My strength] ◂too shortqâtsar [limited, weak] to redeem youpᵉdûwth [deliver, set free] Orʼim do I lackʼayin [am I without, do I not have] the strengthkôach [power, might] to deliver younâtsal [rescue, save] Beholdhên [look, see] My rebukegᵉʻârâh [stern warning, correction] dries upchârab▸ [makes dry, withers] the seayâm [the ocean, the deep] I turn the riversnâhâr [change, transform, the streams, the waters] intosûwm▸ a desertmidbâr [a wilderness, a dry land] the fishdâgâh [the aquatic creatures] rotbâʼash▸ [stink, become foul] for lackʼayin of watermayim [due to no water, because of drought] and diemûwth▸ [perish, come to an end] of thirsttsâmâʼ [from lack of water, due to dehydration]
| Greek | English | Parsing |
|---|---|---|
| מַדּ֨וּעַ | why? | Particle |
| בָּ֜אתִי | did I come | Verb, Qal, perfect first person common singular |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| אִ֗ישׁ | [was] anyone | Noun common, masculine singular absolute |
| קָרָֽאתִי֮ | did I call? | Verb, Qal, perfect first person common singular |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| עוֹנֶה֒ | [was one who] answered | Verb, Qal, participle (active) masculine singular |
| הֲקָצ֨וֹר | ¿ really | Particle, verb qal infinitive absolute |
| קָצְרָ֤ה | was it [too] short | Verb, Qal, perfect third person feminine singular |
| יָדִי֙ | hand my | Noun common both singular construct, suffix |
| מִפְּד֔וּת | for ransom | Preposition, noun common feminine singular absolute |
| וְאִם־ | and or? | Conjunction, particle |
| אֵֽין־ | [was] there not | Noun common, masculine singular construct |
| בִּ֥י | in me | Preposition, suffix |
| כֹ֖חַ | strength | Noun common, masculine singular absolute |
| לְהַצִּ֑יל | to deliver | Preposition, verb hiphil infinitive construct common |
| הֵ֣ן | here! | Particle |
| בְּגַעֲרָתִ֞י | by rebuke my | Preposition, noun common feminine singular construct, suffix |
| אַחֲרִ֣יב | I dry up | Verb, Hiphil, imperfect first person common singular |
| יָ֗ם | [the] sea | Noun common, masculine singular absolute |
| אָשִׂ֤ים | I make | Verb, Qal, imperfect first person common singular |
| נְהָרוֹת֙ | rivers | Noun common, feminine plural absolute |
| מִדְבָּ֔ר | a wilderness | Noun common, masculine singular absolute |
| תִּבְאַ֤שׁ | it will stink | Verb, Qal, imperfect third person feminine singular |
| דְּגָתָם֙ | fish their | Noun common feminine singular construct, suffix |
| מֵאֵ֣ין | from not | Preposition, noun common masculine singular construct |
| מַ֔יִם | water | Noun common, masculine plural absolute |
| וְתָמֹ֖ת | and it will die | Conjunction, verb qal jussive third person feminine singular |
| בַּצָּמָֽא׃ | by thirst | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why was no one there when I arrived? Why did no one answer when I called? Is My hand too short to redeem you? Or do I lack the strength to deliver you? Behold, My rebuke dries up the sea; I turn the rivers into a desert; the fish rot for lack of water and die of thirst. |
| KJV | Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. |
| ASV | Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? Behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stink, because there is no water, and die for thirst. |
| YLT | Wherefore have I come, and there is no one? I called, and there is none answering, Hath My hand been at all short of redemption? And is there not in me power to deliver? Lo, by My rebuke I dry up a sea, I make rivers a wilderness, Their fish stinketh, for there is no water, And dieth with thirst. |
| WEB | Why, when I came, was there no one? When I called, why was there no one to answer? Is my hand shortened at all, that it can’t redeem? Or have I no power to deliver? Behold, at my rebuke I dry up the sea. I make the rivers a wilderness. Their fish stink because there is no water, and die of thirst. |
| BBE | Why, then, when I came, was there no man? and no one to give answer to my voice? has my hand become feeble, so that it is unable to take up your cause? or have I no power to make you free? See, at my word the sea becomes dry, I make the rivers a waste land: their fish are dead for need of water, and make an evil smell. |
There are no significant differences in how the translations render this verse.
The verse presents a series of questions followed by declarations, emphasizing God's power and the people's neglect.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
verbבּוֹא
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 50:2
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 LORD's Appeal to His Peoplegenerated
Isaiah 50:2 presents a dialogue where the LORD expresses disappointment over the absence of His people when He calls. This verse emphasizes God's readiness to act and His ability to control nature, highlighting the unresponsiveness of those He seeks to save. The surrounding verses provide context for God's plea, showing His desire for relationship and acknowledgment from His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 59:16 | He saw that there was no man; He was amazed that there was no one to intercede. So His own arm brought salvation, and His own righteousness sustained Him. |
| 2 | Isaiah 65:12 | I will destine you for the sword, and you will all kneel down to be slaughtered, because I called and you did not answer, I spoke and you did not listen; you did evil in My sight and chose that in which I did not delight.” |
| 3 | Isaiah 66:4 | So I will choose their punishment and I will bring terror upon them, because I called and no one answered, I spoke and no one listened. But they did evil in My sight and chose that in which I did not delight.” |
| 4 | Proverbs 1:24 | Because you refused my call, and no one took my outstretched hand, |
| 5 | Jeremiah 5:1 | “Go up and down the streets of Jerusalem. Look now and take note; search her squares. If you can find a single person, anyone who acts justly, anyone who seeks the truth, then I will forgive the city. |
The Treasury of Scripture Knowledge — 30 references, hung on the phrase they belong to
The Key Word — מַדּוּעַ, ma.Du.a'generated
The word מַדּוּעַ (maddua) means 'why?' or 'for what reason?'. It is derived from a root meaning 'to know', indicating a quest for understanding the reasons behind actions or events. In this verse, it introduces a series of questions that express God's frustration at the lack of response from His people.
As a particle, it serves to inquire about the absence of people when the LORD arrives and calls out. Its frequent use in the Hebrew Bible underscores its role in prompting reflection and accountability.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible (BSB), which uses 'Why' for מַדּוּעַ.
Sentence Structuregenerated
The verse consists of multiple clauses, with the first question introducing the theme of absence and lack of response. The finite verb 'arrived' governs the first part, leading to a series of rhetorical questions that emphasize God's power and the people's neglect.
The structure highlights a contrast between God's readiness to act and the people's failure to respond, creating a sense of urgency and disappointment in the divine voice.
Septuagint Backgroundgenerated
The Septuagint translates מַדּוּעַ as τί (ti), meaning 'why?'. This choice aligns closely with the Hebrew meaning, maintaining the inquiry's essence while adapting to Greek linguistic patterns.
This translation reflects a direct engagement with the text, emphasizing the same themes of questioning and accountability found in the Hebrew.
In plain words — the whole versegenerated
Isaiah 50:2 shows the LORD asking why no one is present when He arrives or answers when He calls. He questions if His hand is too short to redeem them and asserts His power to dry up the sea and turn rivers into a desert, highlighting the dire consequences of their neglect.
Frequently Asked Questionsgenerated
The LORD is expressing His disappointment over the people's absence and lack of response to His call, indicating a broken relationship.
This signifies that God's power to save and deliver is limitless; He is fully capable of rescuing His people.
God illustrates His power by stating that His rebuke can dry up the sea and turn rivers into a desert, showing His control over nature.
This imagery emphasizes the dire consequences of neglecting God's call and the resulting desolation that follows.
Reflection Questionsgenerated
- In what ways have I responded to God's calls in my life?
- How can I better recognize and respond to God's presence when He seeks me?
- What does it mean for me to trust in God's power to redeem and deliver?
- How can I share with others the importance of responding to God's call?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to illustrate God's presence and power, emphasizing the significance of human response to divine calls.
So that you might know that your mother was not rejected by me but deserted of her own will, after many benefits I put on human flesh and not through any prophets but actually present myself I spoke forth: “I have come,Early Church Fathers on Isaiah 50 →
Has my hand been shortened and become small, that I cannot redeem? Or is there no power in me to deliver? Indeed, I will make the sea a desert, I will dry up the rivers. The fish will rot without water and die of thirst.Early Church Fathers on Isaiah 50 →
No one who views things correctly thinks God possesses a physical body. It is only that the holy Scriptures speak in a human fashion about him.Early Church Fathers on Isaiah 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 50:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore, when I came, was there no man?.... The Targum is, "why have I sent my prophets, and they are not converted?'' And so Aben Ezra and Kimchi interpret it of the prophets that prophesied unto
Read John Gill on Isaiah 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver?
Read Robert Jamieson on Isaiah 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe general accusation delivered in the last words he now proveth by particular instances. When I came; when I, first by my prophets, and at last by my Son, came unto them, to call them to repentance, and to redeem and deliver them, as it is explained in the following clauses of this verse. No man that regarded and received me, that complied with my call and offer of grace, as it follows; whereby he implies that the generality of the Jews were guilty of gross infidelity and obstinate disobedience, and therefore might justly be rejected. When I called; called them to repentance, or to come unto me, or to do my will, as masters call their servants. None to answer; to come at my call, to obey…
Read Matthew Poole on Isaiah 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 50:2 Wherefore, when I came, [was there] no man? when I called, [was there] none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because [there is] no water, and dieth for thirst.Ver. 2. Wherefore, when I came, was there no man?] Christ "came unto his own, but his own received him not." This was condemnation, their rebelling against the light of the gospel; this was the great offence, the damning sin, the very cause of their utter rejection. Is my hand shortened at all?] Or rather, Have not you, by your obstinace and incredulity, transfused, as it…
Read John Trapp on Isaiah 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Wherefore, when I came . . .?—The “coming” of Jehovah must be taken in all its width of meaning. He came in the deliverance from Babylon, in a promise of still greater blessings, in the fullest sense, in and through His Servant, and yet none came to help in the work, or even to receive the message. (Comp. Isaiah 63:3.) Not that He needed human helpers. In words that remind us, in their sequence, of the phenomena of the plagues of Egypt, the prophet piles up the mighty works of which He is capable. The words are echoed in Revelation 6:12; Revelation 8:9; Revelation 8:12.
Read Charles John Ellicott on Isaiah 50 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Their fish stinketh - "Their fish is dried up"] For תבאש tibaosh, stinketh, read תיבש tibash, is dried up; so it stands in the Bodl. MS., and it is confirmed by the Septuagint, ξηρανθησονται, they shall be dried up.
Read AdamClarke on Isaiah 50 →CambridgeThe Cambridge Bible for Schools and Colleges2. Jehovah expresses surprise that His message of redemption (delivered through the prophet) has been received with so little enthusiasm by the people. was there no man?] The expression occurs again in Isaiah 59:16; in both places the indefinite “man” is explained by the second member of the parallelism; here, therefore, it means “no man to answer.” Is my hand shortened at all &c.] Is it the case that my hand is too short to redeem? (cf. Isaiah 59:1). And the unreasonableness of such doubts as to Jehovah’s power is then proved by an appeal to His mighty works in the natural sphere, probably with a special allusion to the miracles of the Exodus period. at (by) my rebuke] Cf. ch. Isaiah…
Read Cambridge on Isaiah 50 →Albert Barnes1798–1870Barnes' Notes on the BibleWherefore, when I came, was there no man? - That is, when I came to call you to repentance, why was there no man of the nation to yield obedience? The sense is, that they had not been punished without warning.
Read Albert Barnes on Isaiah 50 →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
Why was no one there when I arrived? Why did no one answer when I called? Is My hand too short to redeem you? Or do I lack the strength to deliver you? Behold, My rebuke dries up the sea; I turn the rivers into a desert; the fish rot for lack of water and die of thirst.
Why, when I came, was there no one? When I called, why was there no one to answer? Is my hand shortened at all, that it can’t redeem? Or have I no power to deliver? Behold, at my rebuke I dry up the sea. I make the rivers a wilderness. Their fish stink because there is no water, and die of thirst.
Why was no one there when I arrived? Why did no one answer when I called? Is My hand too short to redeem you? Or do I lack the strength to deliver you? Behold, My rebuke dries up the sea; I turn the rivers into a desert; the fish rot for lack of water and die of thirst.
Why does no one challenge me when I come? Why does no one respond when I call? Is my hand too weak to deliver you? Do I lack the power to rescue you? Look, with a mere shout I can dry up the sea; I can turn streams into a desert, so the fish rot away and die from lack of water.
Tyndale line
Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst.
Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? Behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stink, because there is no water, and die for thirst.
Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? Behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst.
Why, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish becometh putrid, because there is no water, and dieth for thirst.
Wherefore came I, and there was no man? I called, and none answered: is mine hand so shortened, that it cannot helpe? or haue I no power to deliuer? Beholde, at my rebuke I drie vp the Sea: I make the floods desert: their fish rotteth for want of water, and dieth for thirst.
Strictly literal
Wherefore did I come, and there was no man? I called, and there was none to answer? Is my hand at all shortened that I cannot redeem, or have I no power to deliver? behold, at my rebuke I dry up the sea, I make rivers a wilderness; their fish stink because there is no water, and die for thirst.
Wherefore have I come, and there is no one? I called, and there is none answering, Hath My hand been at all short of redemption? And is there not in me power to deliver? Lo, by My rebuke I dry up a sea, I make rivers a wilderness, Their fish stinketh, for there is no water, And dieth with thirst.
Why have I come, and there is no one? I called, and there is none answering, || Has My hand been at all short of redemption? And is there not power in Me to deliver? Behold, by My rebuke I dry up a sea, || I make rivers a wilderness, || Their fish stink, for there is no water, || And die with thirst.
Why did I come and no man was there, did I call, with none to answer? hath my hand become too short for redeeming? or is there no power in me to deliver? behold, through my threatening I can dry up the sea, I can change the rivers into a wilderness: their fish stink for want of water, and die for thirst.
Why did I come but there was no one there? Why did I call but no one answered? Was my hand too short to ransom you? Was there no power in me to rescue you? Look, at my rebuke I dry up the sea; I make the rivers a desert; their fish die for lack of water and rot.
From the Latin
Because I came, and there was not a man: I called, and there was none that would hear. Is my hand shortened and become little, that I cannot redeem? or is there no strength in me to deliver? Behold at my rebuke I will make the sea a desert, I will turn the rivers into dry land: the fishes shall rot for want of water, and shall die for thirst.
Simplified
When I came, why wasn't anyone there? When I called, why didn't anyone answer? Is it because I don't have the strength to save you, or the power to rescue you? Can't you see that if I order it, the sea will dry up? I can turn rivers into a desert. Their fish stink because they've died of thirst since there's no water.
Why, then, when I came, was there no man? and no one to give answer to my voice? has my hand become feeble, so that it is unable to take up your cause? or have I no power to make you free? See, at my word the sea becomes dry, I make the rivers a waste land: their fish are dead for need of water, and make an evil smell.
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 Dead Sea Scrolls, which preserve a nearly identical wording. Both texts emphasize God's questions regarding the people's absence and His power.
מַדּ֨וּעַ בָּ֜אתִי וְאֵ֣ין אִ֗ישׁ קָרָֽאתִי֮ וְאֵ֣ין עוֹנֶה֒ הֲקָצ֨וֹר קָצְרָ֤ה יָדִי֙ מִפְּד֔וּת וְאִם־ אֵֽין־ בִּ֥י כֹ֖חַ לְהַצִּ֑יל הֵ֣ן בְּגַעֲרָתִ֞י אַחֲרִ֣יב יָ֗ם אָשִׂ֤ים נְהָרוֹת֙ מִדְבָּ֔ר תִּבְאַ֤שׁ דְּגָתָם֙ מֵאֵ֣ין מַ֔יִם וְתָמֹ֖ת בַּצָּמָֽא׃
26 of the 29 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.
מדוע באתי ואין איש קראתי ואין עונה הקצור קצרה יד׳י מפדות אמ אין ב׳י כוח להציל הנה בגערת׳י אחריב ים אשים נהרות מדבר תיבש דגת׳ם מאין מים ותמות בצמא
29 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 50:2
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.
מַדּוּעַ (maddua) means 'why?' or 'wherefore?'. It is derived from the root meaning 'to know' and is used to inquire about reasons or causes. The entries consistently define it as an adverbial term questioning the basis for something.
מַדּוּעַ 61 and מַדֻּעַ adv. wherefore?
base
H4069 מַדּוּעַ, מַדֻּעַ wherefore?
4069 madduwa` mad-doo'-ah
or madduaa {mad-doo'-ah}; from 4100 and the passive
participle of 3045; what (is) known?; i.e. (by implication)
(adverbially) why?:--how, wherefore, why.
see HEBREW for 04100
see HEBREW for 03045
מַדּוּעַ (mad.du.a) — why?.
why?, on what account?, wherefore?
Part — ParticleHTi
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
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
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).
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
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
קָצֵר (qatsar) is a Hebrew word that primarily means 'to be short' or 'to reap.' It is built from a primitive root that conveys the idea of curtailing or harvesting, applicable in both literal and figurative contexts. The entries indicate that it can express feelings of impatience or grief, as well as the act of harvesting crops.
[קָצֵר], I. קָצַר vb. be short
Qal be short
Pi. shorten
Hiph. id.
base
[קָצַר] vb. reap, harvest
H7114a קָצֵר, קָצַר be short H7114b קָצַר reap, harvest
7114 qatsar kaw-tsar'
a primitive root; to dock off, i.e. curtail (transitive or
intransitive, literal or figurative); especially to harvest
(grass or grain):--X at all, cut down, much discouraged,
grieve, harvestman, lothe, mourn, reap(-er), (be, wax)
short(-en, -er), straiten, trouble, vex.
קָצֵר (qa.tser) — be short.
1) to be short, be impatient, be vexed, be grieved
1a) (Qal) to be short
1b) (Piel) to shorten
1c) (Hiphil) to shorten
קָצַר (qa.tsar) — to reap.
1) to reap, harvest
1a) (Qal) to reap, harvest
1b) (Hiphil) to reap, harvest
Part | V-Qal-Ptc — Particle · verb qal infinitive absoluteHTi/Vqaa
קָצֵר (qatsar) is a Hebrew word that primarily means 'to be short' or 'to reap.' It is built from a primitive root that conveys the idea of curtailing or harvesting, applicable in both literal and figurative contexts. The entries indicate that it can express feelings of impatience or grief, as well as the act of harvesting crops.
[קָצֵר], I. קָצַר vb. be short
Qal be short
Pi. shorten
Hiph. id.
base
[קָצַר] vb. reap, harvest
H7114a קָצֵר, קָצַר be short H7114b קָצַר reap, harvest
7114 qatsar kaw-tsar'
a primitive root; to dock off, i.e. curtail (transitive or
intransitive, literal or figurative); especially to harvest
(grass or grain):--X at all, cut down, much discouraged,
grieve, harvestman, lothe, mourn, reap(-er), (be, wax)
short(-en, -er), straiten, trouble, vex.
קָצֵר (qa.tser) — be short.
1) to be short, be impatient, be vexed, be grieved
1a) (Qal) to be short
1b) (Piel) to shorten
1c) (Hiphil) to shorten
קָצַר (qa.tsar) — to reap.
1) to reap, harvest
1a) (Qal) to reap, harvest
1b) (Hiphil) to reap, harvest
HVqp3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp1bs
פְּדוּת (pduwth) refers to concepts of ransom and redemption. It is derived from the root word for distinction and deliverance. The entries highlight its usage in contexts related to redeeming or delivering, but do not specify particular verses.
פְּדוּת n.f. ransom; פְדֻת
base
H6304 פְּדוּת ransom; פְדֻת
6304 pduwth ped-ooth'
or pduth {ped-ooth'}; from 6929; distinction; also
deliverance:--division, redeem, redemption.
see HEBREW for 06929
פְּדוּת (pe.dut) — redemption.
ransom
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
Ransom
The price or payment made for our redemption, as when it is said that the Son of man “gave his life a ransom for many” (Matt. 20:28; comp. Acts 20:28; Rom. 3:23, 24; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5: Eph. 1:7; Col. 1:14; 1 Tim. 2:6; Titus 2:14; 1 Pet. 1:18, 19. In all these passages the same idea is expressed). This word is derived from the Fr.…
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
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
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29
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)
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
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…
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
her, in composition:
גְּעָרָה (g'arah) means 'rebuke' or 'reproof.' It is derived from the root word גָּעַר (ga'ar), which also relates to chiding. The entries consistently define it within the context of reprimanding or correcting.
גְּעָרָה n.f. rebuke
base
H1606 גְּעָרָה rebuke
1606 g`arah gheh-aw-raw'
from 1605; a chiding:--rebuke(-ing), reproof.
see HEBREW for 01605
גְּעָרָה (ge.a.rah) — rebuke.
a rebuke, reproof
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs
חָרֵב (charab) is a Hebrew verb with meanings related to dryness and destruction. It can refer to being dry or dried up, as well as to making something waste or desolate. Additionally, it can mean to attack or slay. The entries indicate a range of uses, from physical desiccation to metaphorical desolation, but do not present any significant disagreement among lexicons.
[חָרֵב] vb. be dry, dried up
Qal be dry, dried up
Pu. of fresh bow-strings
Hiph. of י׳ drying up rivers
base
[חָרֵב] be waste, desolate
Qal be waste, desolate
Niph. as adj., desolate city
Hiph. lay waste, make desolate
Hoph. she is laid waste
base
[חָרַב] vb. (Aram. and rare) attack, smite down
Qal attack
Niph. the kings have attacked one another, fought together
Hoph. 2 K 3:23
base
H2717a חָרֵב be dry, dried up H2717b חָרֵב be waste, desolate H2717c חָרַב attack, smite down
2717 charab khaw-rab'
or chareb {khaw-rabe'}; a primitive root; to parch (through
drought) i.e. (by analogy,) to desolate, destroy, kill:--
decay, (be) desolate, destroy(-er), (be) dry (up), slay, X
surely, (lay, lie, make) waste.
חָרֵב (cha.rev) — to dry.
1) to be dry, be dried up
1a) (Qal) to be dried, be dried up
1b) (Pual) to be dried
1c) (Hiphil) to dry up
1d) (Hophal) to be dried up
חָרֵב (cha.rev) — to destroy.
1) to be waste, lay waste, make desolate, be desolate, be in ruins
1a) (Qal) to be waste, be desolate
1b) (Niphal)
1b1) to be made desolate
1b2) desolate (participle)
1c) (Hiphil) to lay waste, make desolate
1d) (Hophal) to be laid waste
Aramaic equivalent: cha.rav (חֲרַב "be wasted" H2718)
חָרַב (cha.rav) — to slay.
to attack, smite down, slay, fight
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
N-ms — Noun common · masculine singular absoluteHNcmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
נָהָר (nahar) means 'stream' or 'river' and can refer to various water bodies, including the Nile and Euphrates. It also has a figurative sense of prosperity. The word is derived from a root meaning related to flowing water and has an Aramaic equivalent, נְהַר (ne.har).
נָהָר 120 n.m. stream, river
base
H5104 נָהָר stream, river
5104 nahar naw-hawr'
from 5102; a stream (including the sea; expec. the Nile,
Euphrates, etc.); figuratively, prosperity:--flood, river.
see HEBREW for 05102
נָהָר (na.har) — River.
This name means stream, river
Another name of pe.rat (פְּרָת "Euphrates" H6578)
נָהָר (na.har) — river.
1) stream, river
1a) stream, river
1b) (underground) streams
Aramaic equivalent: ne.har (נְהַר "river" H5103H)
N-mp — Noun common · feminine plural absoluteHNcfpa
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
N-ms — Noun common · masculine singular absoluteHNcmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
בָּאַשׁ (ba'ash) is a Hebrew verb meaning to stink or have a bad smell. It can refer literally to emitting a foul odor or figuratively to becoming morally offensive or odious. The verb has various forms, including Qal, Niphal, Hiphil, and Hithpael, which express different nuances of the root meaning.
בָּאַשׁ vb. have a bad smell, stink
Qal stink
Niph. only fig. make oneself odious, become odious
Hiph.
emit a stinking odour
cause to stink
Hithp. they had made thmselves odious
base
H887 בָּאַשׁ have a bad smell, stink .stink
. only fig. make oneself odious, become odious
. . emit a stinking odour
. cause to stink
. they had made thmselves odious
887 ba'ash baw-ash'
a primitive root; to smell bad; figuratively, to be offensive
morally:--(make to) be abhorred (had in abomination,
loathsome, odious), (cause a, make to) stink(-ing savour), X
utterly.
בָּאַשׁ (ba.ash) — to stink.
1) to have a bad smell, stink, smell bad
1a) (Qal) to stink, smell bad
1b) (Niphal)
1b1) to become odious
1b2) to make oneself odious
1c) (Hiphil)
1c1) to stink, emit a stinking odour
1c2) to cause to stink
1c3) of wickedness (fig.)
1d) (Hithpael) to make oneself odious
2) (TWOT) to abhor
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
דָּגָה (dagah) is a feminine noun meaning 'fish.' It is derived from the related word דָּג (dag), which also means 'fish.' The entries consistently define it without any significant disagreement, emphasizing its straightforward meaning.
דָּגָה n.f. fish
base
H1710 דָּגָה fish
1710 dagah daw-gaw'
feminine of 1709, and meaning the same:--fish.
see HEBREW for 01709
דָּגָה (da.gah) — fish.
fish
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
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
Prep | Part — Preposition · noun common masculine singular constructHR/Ncmsc
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-Imperf-3fs — Conjunction · verb qal jussive third person feminine singularHC/Vqj3fs
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
The Hebrew word צָמָא (tsama') means 'thirst' and can refer to both literal and figurative thirst. It is derived from the root word צָמָא (H6770). All entries consistently define it as thirst, with no significant disagreement among the lexicons.
צָמָא n.[m.] thirst
base
H6772 צָמָא thirst
6772 tsama' tsaw-maw'
from 6770; thirst (literally or figuratively):--thirst(-y).
see HEBREW for 06770
צָמָא (tsa.ma) — thirst.
thirst
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
thurst (tsama', verb tsame'; dipsao, dipsos, dipsa): One of the most powerful natural appetities, the craving for water or other drink. Besides its natural significance, thirst is figuratively used of strong spiritual desire. The soul thirsts for God (Ps 42:2; 63:1). Jesus meets the soul's thirst with water of life (Joh 4:13 ff; 6:35; 7:37). It is said of the heavenly bliss, "They shall hunger no more; neither thirst any more" (Re 7:16,17; compare Isa 49:10).