Lamentations 4:14 — Word Study
WLCנָע֤וּ עִוְרִים֙ בַּֽחוּצ֔וֹת נְגֹֽאֲל֖וּ בַּדָּ֑ם בְּלֹ֣א יֽוּכְל֔וּ יִגְּע֖וּ בִּלְבֻשֵׁיהֶֽם׃ ס
BSAThey wanderednûwaʻ■ [as blind men, naked] blindʻivvêr [physically or spiritually unable to see] in the streetschûwts [outside, in the outdoors] defiledgâʼal■ [made unclean, polluted] by this blooddâm [the liquid that flows through the body] so that nolôʼ one daredyâkôl▸ [no person, not anyone, was able, had the power] to touchnâgaʻ▸ [reach out, make contact] their garmentslᵉbûwsh [clothing, robes]
| Greek | English | Parsing |
|---|---|---|
| נָע֤וּ | they wandered | Verb, Qal, perfect third person common plural |
| עִוְרִים֙ | blind [people] | Adj |
| בַּֽחוּצ֔וֹת | in the streets | Preposition, noun common feminine plural absolute |
| נְגֹֽאֲל֖וּ | they were defiled | Verb, Niphal, perfect third person common plural |
| בַּדָּ֑ם | by the blood | Preposition, noun common masculine singular absolute |
| בְּלֹ֣א | in not | Preposition, particle |
| יֽוּכְל֔וּ | people were able | Verb, Qal, imperfect third person masculine plural |
| יִגְּע֖וּ | people touched | Verb, Qal, imperfect third person masculine plural |
| בִּלְבֻשֵׁיהֶֽם׃ ס | clothes their | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They wandered blind in the streets, defiled by this blood, so that no one dared to touch their garments. |
| KJV | They have wandered as blind men in the streets, they have polluted themselves with blood, so that men could not touch their garments. |
| ASV | They wander as blind men in the streets, they are polluted with blood, So that men cannot touch their garments. |
| YLT | They have wandered naked in out-places, They have been polluted with blood, Without [any] being able to touch their clothing, |
| WEB | They wander as blind men in the streets. They are polluted with blood, So that men can’t touch their garments. |
| BBE | They are wandering like blind men in the streets, they are made unclean with blood, so that their robes may not be touched by men. |
Where they part company is נְגֹֽאֲל֖וּ — see How Translations Differ.
The main clause is supported by adverbial and prepositional phrases that describe the state of the people and the consequences of their condition.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנוּעַ
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 — Lamentations 4:14
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 for Jerusalemgenerated
Lamentations 4:14 reflects the deep sorrow and degradation of the people of Jerusalem after the fall of the city. They are portrayed as wandering aimlessly, both physically and spiritually, in a state of defilement due to the bloodshed that has occurred. This verse captures the essence of their despair and the societal breakdown that has taken place, as they are shunned by others and unable to find refuge.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:28–29 | The LORD will afflict you with madness, blindness, and confusion of mind, |
| 2 | Isaiah 29:10–12 | For the LORD has poured out on you a spirit of deep sleep. He has shut your eyes, O prophets; He has covered your heads, O seers. |
| 3 | Isaiah 56:10 | Israel’s watchmen are blind, they are all oblivious; they are all mute dogs, they cannot bark; they are dreamers lying around, loving to slumber. |
| 4 | Isaiah 59:9–11 | Therefore justice is far from us, and righteousness does not reach us. We hope for light, but there is darkness; for brightness, but we walk in gloom. |
| 5 | Micah 3:6–7 | Therefore night will come over you without visions, and darkness without divination. The sun will set on these prophets, and the daylight will turn black over them. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — נָע֤וּ, na.'Ugenerated
The verb נָע֤וּ (na'u) is a perfect tense form in the Qal stem, indicating a completed action by a plural subject. The root conveys the idea of shaking or trembling, which can imply instability or wandering. In this context, it emphasizes the aimless wandering of the people, akin to being tossed about without direction.
The use of this verb here highlights the physical and spiritual disorientation of the people, suggesting a deeper metaphorical meaning of being lost and vulnerable in their circumstances.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb נָע֤וּ governs the main clause, with several phrases providing additional detail: an adverbial phrase describing the state of being blind, a prepositional phrase indicating where they wandered, and another clause explaining their defilement.
The structure emphasizes the condition of the people, with the main verb leading the description of their plight, and the adverbial and prepositional phrases expanding on their experience.
Septuagint Backgroundgenerated
The Septuagint translates נָע֤וּ as ἐσαλεύθησαν (they were shaken), which carries a similar connotation of instability and aimlessness. This choice aligns with the Hebrew meaning but may suggest a more intense state of distress.
The Greek word ἐμολύνθησαν for נְגֹֽאֲל֖וּ indicates a strong sense of being made unclean, reinforcing the theme of defilement present in the Hebrew text.
In plain words — the whole versegenerated
Lamentations 4:14 describes how the people wandered blindly in the streets, made unclean by blood, and no one dared to touch their clothing. This reflects their desperate and defiled state, as they were shunned and isolated from others.
Frequently Asked Questionsgenerated
It indicates that they were lost both physically and spiritually, unable to see their way or understand their situation.
The blood symbolizes guilt and violence, reflecting the consequences of sin and the resulting shame that has fallen upon the people.
This illustrates their social isolation and the extent of their defilement, as others viewed them as unclean and avoided contact.
It highlights the profound sorrow and degradation experienced by the people of Jerusalem after their destruction, emphasizing their suffering and the consequences of their actions.
Reflection Questionsgenerated
- In what ways do I see spiritual blindness in my own life or in those around me?
- How can I respond to those who are suffering and feel defiled in our community?
- What steps can I take to ensure that I do not become spiritually blind?
- How does understanding the plight of these people influence my view of mercy and compassion?
The early church on this verse — how the Fathers read it
The commentary from Thomas Aquinas considers the insufficient correction of the people, reflecting on their belief that mere abstention from the temple sufficed for satisfaction.
Here is secondly considered the insufficient correction. For, abstaining only from an entering into the temple, they believed themselves to make satisfaction.Early Church Fathers on Lamentations 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 4:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey have wandered [as] blind [men] in the streets,.... That is, the false prophets and wicked priests; and may be understood either literally, that when the city was taken, and they fled, they were
Read John Gill on Lamentations 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey have wandered as blind men in the streets, they have polluted themselves with blood, so that men could not touch their garments. They have wandered as blind - with mental aberration.
Read Robert Jamieson on Lamentations 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA variety of interpreters hath made this text much more difficult than it is. Certainly nothing can appear more reasonable than to interpret the pronoun in the front of the verse relatively, and to fetch the antecedent from the former verse. They, that is, the prophets and the priests, wandered up and down the streets like blind men, being spiritually blind, polluting themselves with blood, either the blood of the children which they slew, or the just men mentioned , the slaughter of whom they either encouraged, or at least did not discourage; so as one could not touch a prophet or a priest but he must be legally polluted, and there were so many of them, that men could not walk in the…
Read Matthew Poole on Lamentations 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 4:14 They have wandered [as] blind [men] in the streets, they have polluted themselves with blood, so that men could not touch their garments.Ver. 14. They have wandered as blind men in the streets.] Well might a certain expositor say, Hic versus cure sequentibus varie exponitur. The sense, in short, is this, saith one, that the Jews, misled by their prophets and priests, were so blind in knowledge that every example of sin led to evil, which, for want of grace, they could not refrain from.
Read John Trapp on Lamentations 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) They have wandered . . .—Literally, reeled. The blindness, i.e., either that of the insatiable lust of blood, or of hopeless despair, or both. (Comp. Deuteronomy 28:28; Jeremiah 23:12; Isaiah 29:10.) The horror of the picture is heightened by the fact that the very garments of the priests were so dripping with blood that men shrank from touching them.
Read Charles John Ellicott on Lamentations 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. They have wandered as blind men in the streets] Rather, "They ran frantic through the streets, they were stained with blood." This was in their pretended zeal for their cause. Bishop Bonner, who was at the head of those sanguinary executions in England, was accustomed to buffet the poor Protestants, when on their examinations they were too powerful for him in argument: - "He proved his doctrine orthodox, By apostolic blows and knocks." Just as his elder brethren, the false priests and prophets of Jerusalem.
Read AdamClarke on Lamentations 4 →
CambridgeThe Cambridge Bible for Schools and Colleges14. They] these prophets and priests. wander, etc.] in perplexity and helplessness, stamped with the mark of Cain.
Read Cambridge on Lamentations 4 →
Albert Barnes1798–1870Barnes' Notes on the BibleThey have wandered - God’s ministers, consecrated to His service, wandered through the city blinded by the insatiable lust of slaughter. It was a pollution to touch their garments.
Read Albert Barnes on Lamentations 4 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
They wandered blind in the streets, defiled by this blood, so that no one dared to touch their garments.
They wander as blind men in the streets. They are polluted with blood, So that men can’t touch their garments.
They wandered blind in the streets, defiled by this blood, so that no one dared to touch their garments.
They wander blindly through the streets, defiled by the blood they shed, while no one dares to touch their garments.
Tyndale line
They have wandered as blind men in the streets, they have polluted themselves with blood, so that men could not touch their garments.
They wander as blind men in the streets, they are polluted with blood, So that men cannot touch their garments.
They wander as blind men in the streets, that are polluted with blood, so that men cannot touch their garments.
They have wandered as blind men in the streets, they have polluted themselves with blood, so that men could not touch their garments.
They haue wandred as blinde men in the streetes, and they were polluted with blood, so that they would not touch their garments.
Strictly literal
They wandered about blind in the streets; they were polluted with blood, so that men could not touch their garments.
They have wandered naked in out-places, They have been polluted with blood, Without [any] being able to touch their clothing,
They have wandered naked in out-places, || They have been defiled with blood, || Without [any] being able to touch their clothing,
They wandered about blindly in the streets, they became defiled with blood; so that men were not able to touch their garments.
They wandered, blind, through the streets. They were so defiled by that blood that no one was allowed to touch their clothes.
From the Latin
Nun. They have wandered as blind men in the streets, they were defiled with blood: and when they could not help walking in it, they held up their skirts.
Simplified
They wandered like blind men through the streets, made unclean by this blood, so no one would touch their clothes.
They are wandering like blind men in the streets, they are made unclean with blood, so that their robes may not be touched by 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 largely agree in their wording, with 7 of the 9 words matched. The Dead Sea Scrolls show partial restoration but align closely with the Masoretic Text, indicating consistency in the core message of the verse.
נָע֤וּ עִוְרִים֙ בַּֽחוּצ֔וֹת נְגֹֽאֲל֖וּ בַּדָּ֑ם בְּלֹ֣א יֽוּכְל֔וּ יִגְּע֖וּ בִּלְבֻשֵׁיהֶֽם׃ ס
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
נעו עורים בחוצות נגאלו בדם בל יוכלו יבג בלבושי׳הם
6 words on the leather — 3 partly restored.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Lamentations 4:14
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.
נוּעַ (nuwa`) is a primitive root meaning to shake or waver, encompassing a wide range of actions such as quivering, trembling, and moving. It can describe both literal and figurative movements, including being tossed about or causing someone to wander. The entries highlight its various applications, but do not present significant disagreement among lexicons.
נוּעַ vb. quiver, wave, waver, tremble, totter
Qal
wave
totter, go tottering
Niph. be tossed about
Hiph.
toss about
shake, cause to totter
(shake), disturb
cause to wander
base
H5128 נוּעַ quiver, wave, waver, tremble, totter
5128 nuwa` noo'-ah
a primitive root; to waver, in a great variety of
applications, literally and figuratively (as
subjoined):--continually, fugitive, X make, to (go) up and
down, be gone away, (be) move(-able, -d), be promoted, reel,
remove, scatter, set, shake, sift, stagger, to and fro, be
vagabond, wag, (make) wander (up and down).
נוּעַ (nu.a) — to shake.
1) to quiver, totter, shake, reel, stagger, wander, move, sift, make move, wave, waver, tremble
1a) (Qal)
1a1) to wave, quiver, vibrate, swing, stagger, tremble, be unstable
1a2) to totter, go tottering
1a2a) vagabond (participle)
1b) (Niphal) to be tossed about or around
1c) (Hiphil)
1c1) to toss about
1c2) to shake, cause to totter
1c3) to shake, disturb
1c4) to cause to wander
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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.)
Adj — AdjHAampa
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…
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
Prep | N-mp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
In the towns and cities of Palestine, are supposed to have been comparatively narrow and ill graded, on account of the unevenness of their sites, and the little use of wheel-carriages. They were wider, however, than in many modern cities, Lu 14:21, and terminated in large public areas around the gates, Ne 8:1. Josephus says that those of Jerusalem were paved. They were named, like our own streets, Ac 9:11, and often resembled the bazaars of modern eastern cities, the shops of the same kind being in the same street and giving it its name, as the bakers’ street, Ne 3:31,32; Jer 37:21, and the valley of the cheesemongers.…
גָּאַל (ga'al) is a Hebrew verb primarily meaning to defile or pollute. It encompasses various forms, including being defiled, desecrating, and staining. The entries suggest a connection to the idea of freeing or repudiating, as seen in its relation to another root. Specific uses include removal from the priesthood and personal defilement.
[גָּאַל] vb. defile, late
Niph. be defiled
Pi. pollute, desecrate
Pu. and they were desecrated out of the priesthood
Hiph. I have polluted, i.e. stained, all my raiment.
Hithp. defile himself
base
H1351 גָּאַל defile, late . be defiled
. pollute, desecrate
. and they were desecrated out of the priesthood
. I have polluted, i.e. stained, all my raiment.
. defile himself
1351 ga'al gaw-al'
a primitive root, (rather identified with 1350, through the
idea of freeing, i.e. repudiating); to soil or (figuratively)
desecrate:--defile, pollute, stain.
see HEBREW for 01350
גָּאַל (ga.al) — to defile.
1) to defile, pollute, desecrate
1a) (Niphal) to be defiled, be polluted
1b) (Piel) to pollute, desecrate
1c)(Pual) to be desecrated (of removal from priesthood)
1d) (Hiphil) to pollute, stain
1e) (Hithpael) to defile oneself
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Prep | Part — Preposition · particleHR/Tn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.
נָגַע 150 vb. touch, reach, strike
Qal
touch
of י׳ touching earth, mountains, etc.
nearly = strike, pass. stricken
touch = harm
reach, extend to
Niph. be stricken, defeated (in battle), i.e. feign to be so
Pi. strike (with leprosy, 2 acc.)
Pu. be stricken by diseases
Hiph. cause to touch; reach, approach, arrive
base
H5060 נָגַע touch, reach, strike .. . touch
. of י׳ touching earth, mountains, etc.
. nearly = strike, pass. stricken
. touch = harm
. reach, extend to
. be stricken, defeated (in battle), i.e. feign to be so
. strike (with leprosy, 2 acc.)
. be stricken by diseases
. cause to touch; reach, approach, arrive
5060 naga` naw-gah'
a primitive root; properly, to touch, i.e. lay the hand upon
(for any purpose; euphem., to lie with a woman); by
implication, to reach (figuratively, to arrive, acquire);
violently, to strike (punish, defeat, destroy, etc.):--beat,
(X be able to) bring (down), cast, come (nigh), draw near
(nigh), get up, happen, join, near, plague, reach (up), smite,
strike, touch.
נָגַע (na.ga) — to touch.
1) to touch, reach, strike
1a) (Qal)
1a1) to touch
1a2) to strike
1a3) to reach, extend to
1a4) to be stricken
1a4a) stricken (participle)
1b) (Niphal) to be stricken, be defeated
1c) (Piel) to strike
1d) (Pual) to be stricken (by disease)
1e) (Hiphil) to cause to touch, reach, approach, arrive
1e1) to cause to touch, apply
1e2) to reach, extend, attain, arrive, come
1e3) to approach (of time)
1e4) to befall (of fate)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
לְבוּשׁ (lebush) refers to clothing or garments in a literal or figurative sense, and can also imply a euphemism for a wife. It encompasses terms like apparel and raiment. The word is derived from a root meaning related to clothing, and its Aramaic equivalent is noted as well.
לְבוּשׁ, לְבֻשׁ n.m. garment, clothing, raiment
base
H3830 לְבוּשׁ, לְבֻשׁ garment, clothing, raiment
3830 lbuwsh leb-oosh'
or lbush {leb-oosh'}; from 3847; a garment (literally or
figuratively); by implication (euphem.) a wife:--apparel,
clothed with, clothing, garment, raiment, vestment, vesture.
see HEBREW for 03847
לְבוּשׁ (le.vush) — clothing.
clothing, garment, apparel, raiment
Aramaic equivalent: le.vush (לְבוּשׁ "garment" H3831)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp
