Isaiah 59:10 — Word Study
WLCנְגַֽשְׁשָׁ֤ה כַֽעִוְרִים֙ קִ֔יר וּכְאֵ֥ין עֵינַ֖יִם נְגַשֵּׁ֑שָׁה כָּשַׁ֤לְנוּ בַֽצָּהֳרַ֙יִם֙ כַּנֶּ֔שֶׁף בָּאַשְׁמַנִּ֖ים כַּמֵּתִֽים׃
BSALike the blindʻivvêr [without spiritual sight] we feel our way alonggâshash▸ the wallqîyr [as if we had no eyes] gropinggâshash▸ [feeling with our hands] like those withoutʼayin ◂eyesʻayin [lacking spiritual discernment] We stumblekâshal■ [lose our balance] at middaytsôhar [in the full light of day] as in the twilightnesheph [the time of uncertainty] among the vigorousʼashmân△ [strong and healthy] we are like the deadmûwth [spiritually lifeless]
| Greek | English | Parsing |
|---|---|---|
| נְגַֽשְׁשָׁ֤ה | we grope for | Verb, Piel, infinitive construct first person common plural |
| כַֽעִוְרִים֙ | like blind [people] | Preposition |
| קִ֔יר | a wall | Noun common, masculine singular absolute |
| וּכְאֵ֥ין | and like there not | Conjunction, preposition, noun common masculine singular construct |
| עֵינַ֖יִם | [are] eyes | Noun common, feminine dual absolute |
| נְגַשֵּׁ֑שָׁה | we grope | Verb, Piel, infinitive construct first person common plural |
| כָּשַׁ֤לְנוּ | we have stumbled | Verb, Qal, perfect first person common plural |
| בַֽצָּהֳרַ֙יִם֙ | at noon | Preposition, noun common masculine dual absolute |
| כַּנֶּ֔שֶׁף | like the twilight | Preposition, noun common masculine singular absolute |
| בָּאַשְׁמַנִּ֖ים | among the fat people | Preposition, noun common masculine plural absolute |
| כַּמֵּתִֽים׃ | like dead [people] | Preposition, verb qal participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like the blind, we feel our way along the wall, groping like those without eyes. We stumble at midday as in the twilight; among the vigorous we are like the dead. |
| KJV | We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men. |
| ASV | We grope for the wall like the blind; yea, we grope as they that have no eyes: we stumble at noonday as in the twilight; among them that are lusty we are as dead men. |
| YLT | We feel like the blind [for] the wall, Yea, as without eyes we feel, We have stumbled at noon as at twilight, In desolate places as the dead. |
| WEB | We grope for the wall like the blind. Yes, we grope as those who have no eyes. We stumble at noon as if it were twilight. Among those who are strong, we are like dead men. |
| BBE | We go on our way, like blind men feeling for the wall, even like those who have no eyes: we are running against things in daylight as if it was evening; our place is in the dark like dead men. |
The translations agree on the meaning of נְגַֽשְׁשָׁ֤ה — see How Translations Differ.
The structure consists of a main clause followed by several participial and prepositional phrases that elaborate on the conditions and comparisons being made.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעַיִן
verbגָּשַׁשׁ
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 59:10
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 Lament of the Peoplegenerated
Isaiah 59:10 captures the despair of the people who feel spiritually blind and lost, unable to navigate their circumstances. They express a sense of hopelessness, comparing themselves to the blind groping along a wall, highlighting their lack of discernment and understanding. This verse is part of a larger passage where the people acknowledge their sins and the distance between them and God's justice, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:29 | and at noon you will grope about like a blind man in the darkness. You will not prosper in your ways. Day after day you will be oppressed and plundered, with no one to save you. |
| 2 | Job 5:14 | They encounter darkness by day and grope at noon as in the night. |
| 3 | Proverbs 4:19 | But the way of the wicked is like the darkest gloom; they do not know what makes them stumble. |
| 4 | Jeremiah 13:16 | Give glory to the LORD your God before He brings darkness, before your feet stumble on the dusky mountains. You wait for light, but He turns it into deep gloom and thick darkness. |
| 5 | Lamentations 4:14 | They wandered blind in the streets, defiled by this blood, so that no one dared to touch their garments. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — נְגַֽשְׁשָׁ֤ה, ne.gash.Shahgenerated
The word נְגַֽשְׁשָׁ֤ה (ne.gash.Shah) is a verb in the Piel stem, meaning 'to grope'. It describes the action of feeling around, often due to a lack of sight. This verb emphasizes the desperation of the people as they seek direction in their lives, akin to someone searching in the dark.
The use of this verb in the context of spiritual blindness illustrates their inability to perceive truth and righteousness, reinforcing the metaphor of being lost even in clear circumstances.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of נְגַֽשְׁשָׁ֤ה as 'we grope', conveying the sense of searching without sight.
Sentence Structuregenerated
The verse contains multiple clauses, with the main action centered around the verb נְגַֽשְׁשָׁ֤ה (we grope). The structure highlights the contrast between the people’s actions and their condition, illustrating their struggle in both physical and spiritual realms.
The syntax indicates a series of comparisons, with the people likening themselves to the blind and the dead, emphasizing their dire state and feelings of hopelessness.
Septuagint Backgroundgenerated
The Septuagint translates נְגַֽשְׁשָׁ֤ה as ψηλαφήσουσιν, which also means 'to grope' or 'to feel about.' This choice maintains the original meaning while potentially broadening the interpretation to include a sense of searching or seeking.
This Greek term does not carry the same connotations of spiritual blindness as the Hebrew, which may suggest a more general sense of confusion or lack of direction.
In plain words — the whole versegenerated
Isaiah 59:10 describes how the people feel lost and blind, unable to find their way even in the light of day. They compare themselves to the blind groping along a wall, expressing their spiritual confusion and lifelessness among those who are strong and healthy. This verse reflects their deep sense of despair and recognition of their sins.
Frequently Asked Questionsgenerated
It refers to a lack of spiritual insight and understanding, feeling lost and unable to navigate life's challenges.
This comparison highlights their sense of spiritual lifelessness and despair, feeling disconnected from God and hope.
Groping along the wall symbolizes their desperate search for direction and clarity in a time of confusion and darkness.
The verse reflects the consequences of their sins, which have led to their spiritual blindness and inability to see the truth.
Reflection Questionsgenerated
- In what areas of my life do I feel spiritually blind or lost?
- How can I seek clarity and understanding in my spiritual journey?
- What does it mean to me to feel like I am groping in the dark?
- How can I help others who may be feeling lost or without direction?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, reflecting on the spiritual blindness and the need for divine light in understanding God's truth.
At times even we, when we were in error, mired in the pride of our mind as if our feet were stuck in the mud, did not perceive our error of the divine gospel each day.Early Church Fathers on Isaiah 59 →
This is to be understood that just as there are eyes where there is no light or there is light but not eyes to see it with, they are unable to see the matter at hand;Early Church Fathers on Isaiah 59 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 59:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWe grope for the wall like the blind,.... Who either with their hands, or with a staff in them, feel for the wall to lean against, or to guide them in the way, or into the house, that they may know
Read John Gill on Isaiah 59 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWe grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men.
Read Robert Jamieson on Isaiah 59 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWe grope: as a blind man that hath no other eyes than his hands feels for the wall, from whence he expects either direction or a resting place to lean on; so they expect salvation as it were blindfold, not taking direction from the prophets, but hoping to obtain it by their cries and fasts, though they continued in their sins, and therefore may well be said to grope after it. See ,29 Job 12:25. And we grope as if we had no eyes; as if we were stark blind; and being here put for yea, thereby aggravating the misery in repeating the expression. We stumble at noon-day: this notes their exceeding blindness, as it must needs be with one that can discern no more at noon-day than if it were…
Read Matthew Poole on Isaiah 59 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 59:10 We grope for the wall like the blind, and we grope as if [we had] no eyes: we stumble at noonday as in the night; [we are] in desolate places as dead [men].Ver. 10. We grope for the wall like the blind.] We are altogether to seek, utterly destitute of good counsel or advice; neither can we enjoy those comforts that we have. We are in desolate places as dead men.] As "free among the dead," free of that company. Leo Judae rendereth it, We are in our graves as dead carcases; Piscator thus, In fatness (that is, in the abundance of all things) we are as dead men.
Read John Trapp on Isaiah 59 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) We grope for the wall . . .—The words present a striking parallelism with Deuteronomy 28:29, and may have been reproduced from, or in, it. We are in desolate places . . .—Many critics render, (1) among those full of life, or (2) in luxuriant fields, of which (1) is preferable, as giving an antithesis like that of the other clauses. So taken, we have a parallelism with Psalms 73:5-8.
Read Charles John Ellicott on Isaiah 59 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. We stumble at noon day as in the night - "We stumble at mid-day, as in the twilight"] I adopt here an emendation of Houbigant, נשגגה nishgegah, instead of the second, נגששה negasheshah, the repetition of which has a poverty and inelegance extremely unworthy of the prophet, and unlike his manner. The mistake is of long standing, being prior to all the ancient versions. It was a very easy and obvious mistake, and I have little doubt of our having recovered the true reading in this ingenious correction.
Read AdamClarke on Isaiah 59 →CambridgeThe Cambridge Bible for Schools and Colleges10. We grope for the wall, &c.] Rather, along the wall seeking an outlet. Comp. the very similar passage Deuteronomy 28:29. we are in desolate places as dead men] R.V. among them that are lusty we are as dead men. The A.V. follows the Vulgate, but the rendering “desolate places” seems destitute of any etymological basis. The word, which occurs only here, comes apparently from a root denoting “fatness”; hence the translation of the R.V., which gives a more effective turn to the figure than any other that has been proposed. The soundness of the text, however, is open to suspicion.
Read Cambridge on Isaiah 59 →Albert Barnes1798–1870Barnes' Notes on the BibleWe grope for the wall like the blind - A blind man, not being able to see his way, feels along by a wall, a fence, or any other object that will guide him. They were like the blind.
Read Albert Barnes on Isaiah 59 →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
Like the blind, we feel our way along the wall, groping like those without eyes. We stumble at midday as in the twilight; among the vigorous we are like the dead.
We grope for the wall like the blind. Yes, we grope as those who have no eyes. We stumble at noon as if it were twilight. Among those who are strong, we are like dead men.
Like the blind, we feel our way along the wall, groping like those without eyes. We stumble at midday as in the twilight; among the vigorous we are like the dead.
We grope along the wall like the blind, we grope like those who cannot see; we stumble at noontime as if it were evening. Though others are strong, we are like dead men.
Tyndale line
We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men.
We grope for the wall like the blind; yea, we grope as they that have no eyes: we stumble at noonday as in the twilight; among them that are lusty we are as dead men.
We grope for the wall like the blind, yea, we grope as they that have no eyes: we stumble at noonday as in the twilight; among them that are lusty we are as dead men.
We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noon day as in the night; we are in desolate places as dead men .
Wee grope for the wall like the blinde, and we grope as one without eyes: we stumble at the noone day as in the twilight: we are in solitarie places, as dead men.
Strictly literal
We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at midday as in the twilight; amongst the flourishing we are as the dead.
We feel like the blind [for] the wall, Yea, as without eyes we feel, We have stumbled at noon as at twilight, In desolate places as the dead.
We feel [for] the wall like the blind, || Indeed, we feel as without eyes, || We have stumbled at noon as at twilight, || In desolate places as the dead.
We grope like the blind on the wall, and as if we had no eyes do we grope: we stumble at noonday as in the twilight; we are in complete darkness like the dead.
We grope for the wall like the blind, like those who cannot see. We stumble at noonday as in the twilight; among the strong we are like dead men.
From the Latin
We have groped for the wall, and like the blind we have groped as if we had no eyes: we have stumbled at noonday as in darkness, we are in dark places as dead men.
Simplified
We grope like blind people along a wall, feeling with our hands as if we have no eyes. We stumble at noon as if it were the evening. Among those who are full of life, we are like the dead.
We go on our way, like blind men feeling for the wall, even like those who have no eyes: we are running against things in daylight as if it was evening; our place is in the dark like dead men.
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, with 10 of the 11 words matching. The Dead Sea Scrolls also support the Masoretic Text, indicating consistency across these ancient witnesses.
נְגַֽשְׁשָׁ֤ה כַֽעִוְרִים֙ קִ֔יר וּכְאֵ֥ין עֵינַ֖יִם נְגַשֵּׁ֑שָׁה כָּשַׁ֤לְנוּ בַֽצָּהֳרַ֙יִם֙ כַּנֶּ֔שֶׁף בָּאַשְׁמַנִּ֖ים כַּמֵּתִֽים׃
10 of the 11 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.
נגשש כעורים קיר וכאין עינים נגששה כשלנו בצהורים כנשף באשמונים כמיתים
11 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 59:10
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.
גשׁשׁ (gashash) is a Hebrew verb meaning to feel with the hand or to grope. It is described as a primitive root, with a focus on the action of searching or feeling about. The word appears in contexts like Isaiah 59:10, emphasizing the act of groping.
H1659 גשׁשׁ feel with the hand, feel, stroke
1659 gashash gaw-shash'
a primitive root; apparently to feel about:--grope.
גָּשַׁשׁ (ga.shash) — to grope.
1) to feel with the hand, grope, stroke, feel
1a) (Piel) to grope, grope for, feel with the hand
V-Piel-Imperf-1cp — Verb · Piel · infinitive construct first person common pluralHVpc1cp
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
עִוֵּר (ivver) means 'blind,' and can refer to physical blindness or be used figuratively. The word is derived from a more basic form, עָוָר (avvar), and is noted in various lexicons as describing both individuals and groups who are blind.
עִוֵּר adj. blind
base
H5787 עִוֵּר blind
5787 `ivver iv-vare'
intensive from 5786; blind (literally or
figuratively):--blind (men, people).
see HEBREW for 05786
עִוֵּר (iv.ver) — blind.
1) blind
1a) blind (physically)
1b) blind (fig.)
Prep | Adj — PrepositionHRd/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
קִיר (qir) means 'wall' and can refer to the walls of a house, chamber, or altar sides. It is derived from a root that is not clearly defined. The word appears in contexts such as Isaiah 22:5, where it is used to describe a wall.
קִיר 74 n.m. wall (√ unknown)
base
H7023 קִיר wall (√ unknown)
7023 qiyr keer
or qir (Isa. 22:5) {keer}; or (feminine) qiyrah {kee-raw'};
from 6979; a wall (as built in a trench):--+ mason, side,
town, X very, wall.
see HEBREW for 06979
קִיר (qir) — wall.
1) wall, side
1a) wall (of house or chamber)
1b) the sides (of the altar)
N-ms — Noun common · masculine singular absoluteHNcmsa
wol.
See ARCHITECTURE; CITY; FORTIFICATION; HOUSE; JERUSALEM; VILLAGE.
Wall
Cities were surrounded by walls, as distinguished from “unwalled villages” (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)
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 | Prep | Part — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd — Noun common · feminine dual absoluteHNcfda
גשׁשׁ (gashash) is a Hebrew verb meaning to feel with the hand or to grope. It is described as a primitive root, with a focus on the action of searching or feeling about. The word appears in contexts like Isaiah 59:10, emphasizing the act of groping.
H1659 גשׁשׁ feel with the hand, feel, stroke
1659 gashash gaw-shash'
a primitive root; apparently to feel about:--grope.
גָּשַׁשׁ (ga.shash) — to grope.
1) to feel with the hand, grope, stroke, feel
1a) (Piel) to grope, grope for, feel with the hand
V-Piel-Imperf-1cp — Verb · Piel · infinitive construct first person common pluralHVpc1cp
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-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
The Hebrew word צֹ֫הַר (tsohar) primarily means 'midday' or 'noon,' referring to a specific time of day. It also has a secondary meaning related to 'roof,' though this interpretation is uncertain. The entries indicate that it is derived from a root meaning 'light,' suggesting a connection to brightness.
ref
H6672a צֹ֫הַר only pl., midday, noon H6672b צֹ֫הַר prob. roof
6672 tsohar tso'-har
from 6671; a light (i.e. window): dual double light, i.e.
noon:--midday, noon(-day, -tide), window.
see HEBREW for 06671
צֹ֫הַר (tso.har) — midday.
1) noon, midday
1a) noon (as specific time of day)
1b) noon (in simile as bright of happiness, blessing)
צֹ֫הַר (tso.har) — roof.
2) roof
2a) meaning uncertain
Prep | N-mp — Preposition · noun common masculine dual absoluteHRd/Ncmda
נֶ֫שֶׁף (nesheph) refers to twilight, specifically the time of day when the evening breeze is felt. It encompasses both evening and morning twilight, indicating a transition period between day and night. The word is derived from a root that means 'breeze,' highlighting its connection to the atmospheric changes during these times.
נֶ֫שֶׁף n.m. twilight (prop. twilight-breeze)
evening twilight
morning twilight
base
H5399 נֶ֫שֶׁף twilight (prop. twilight-breeze) . evening twilight
. morning twilight
5399 nesheph neh'-shef
from 5398; properly, a breeze, i.e. (by implication) dusk
(when the evening breeze prevails):--dark, dawning of the day
(morning), night, twilight.
see HEBREW for 05398
נֶ֫שֶׁף (ne.sheph) — twilight.
1) twilight
1a) evening twilight
1b) morning twilight
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
twi'-lit (nesheph): The twilight of Palestine is of short duration, owing to the low latitude, there being scarcely more than an hour between sunset and complete darkness. It is a distinct boundary between daytime and the darkness. The people of Palestine still give the time of an event as so many hours before or after sunrise or sunset: "David smote them from the twilight even unto the evening of the next day" (1Sa 30:17), and "They rose up in the twilight to go" (2Ki 7:5). The word is evidenly used in the sense of darkness in "the stars of twilight" (Job 3:9) and "The adulterer waiteth for the twilight" (Job 24:15). the King James Version has "twilight" in
The Hebrew word אַשְׁמַנִּים (*ashman*) is associated with strength and stoutness, possibly referring to a group that is vigorous or robust, akin to dead men. It may also denote a desolate place, derived from a root meaning 'fat-field'. The entries suggest a range of meanings related to physical robustness and desolation.
אַשְׁמַנִּים appar. n.[m.]pl. perhaps: (we are) among the stout (RV lusty) like dead men; or abstr. in (actual) vigour
base
H820 אַשְׁמַנִּים perhaps: (we are) among the stout (RV lusty) like dead men; or abstr. in (actual) vigour
820 'ashman ash-mawn'
probably from 8081; a fat-field:--desolate place.
see HEBREW for 08081
אַשְׁמַנִּים (ash.man) — strong.
1) the stout, among the stout
2) (CLBL) the desolate, like dead
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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
Prep | V-Qal — Preposition · verb qal participle (active) masculine pluralHRd/Vqrmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…