Psalms 115:17 — Word Study
WLCלֹ֣א הַ֭מֵּתִים יְהַֽלְלוּ־ יָ֑הּ וְ֝לֹ֗א כָּל־ יֹרְדֵ֥י דוּמָֽה׃
BSAIt is notlôʼ [absence of life or existence] the deadmûwth [those who have gone down into the underworld, to die] who praisehâlal▸ [to shine, celebrate, or make a show] the LORDYâhh [Jah, the shortened form of the divine name] norlôʼ anykôl [none, no one] who descendyârad [to go down, fall] into silencedûwmâh [stillness, quiet, or the place of death]
| Greek | English | Parsing |
|---|---|---|
| לֹ֣א | not | Particle |
| הַ֭מֵּתִים | the dead | Particle, verb qal participle (active) masculine plural |
| יְהַֽלְלוּ־ | they will praise | Verb, Piel, imperfect third person masculine plural |
| יָ֑הּ | Yahweh | Noun proper masculine |
| וְ֝לֹ֗א | and not | Conjunction, particle |
| כָּל־ | all | Noun common, masculine singular construct |
| יֹרְדֵ֥י | [those who] go down of | Verb, Qal, participle (active) masculine plural common |
| דוּמָֽה׃ | silence | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is not the dead who praise the LORD, nor any who descend into silence. |
| KJV | The dead praise not the LORD, neither any that go down into silence. |
| ASV | The dead praise not Jehovah, Neither any that go down into silence; |
| YLT | The dead praise not Jah, Nor any going down to silence. |
| WEB | The dead don’t praise Yah, nor any who go down into silence, |
| BBE | The dead do not give praise to the Lord; or those who go down to the underworld. |
The translations agree on the meaning that the dead cannot praise the LORD.
The verse consists of two main parts, emphasizing the negation of praise from both the dead and those who are silent.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָלַל
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 — Psalms 115:17
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 Sovereignty of Godgenerated
Psalm 115:17 emphasizes the distinction between the living and the dead in their ability to praise the LORD. The preceding verses highlight God's authority over creation and the futility of idols, culminating in the assertion that true praise can only come from those who are alive and aware of His greatness. This theme resonates throughout the psalm, reminding readers of the importance of worship in the context of life and existence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 6:5 | For there is no mention of You in death; who can praise You from Sheol? |
| 2 | Psalm 30:9 | “What gain is there in my bloodshed, in my descent to the Pit? Will the dust praise You? Will it proclaim Your faithfulness? |
| 3 | Psalm 88:10–12 | Do You work wonders for the dead? Do departed spirits rise up to praise You? Selah |
| 4 | Isaiah 38:18–19 | For Sheol cannot thank You; Death cannot praise You. Those who descend to the Pit cannot hope for Your faithfulness. |
| 5 | Psalm 31:17 | O LORD, let me not be ashamed, for I have called on You. Let the wicked be put to shame; let them lie silent in Sheol. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יְהַֽלְלוּ, ye.ha.lu-generated
The verb הָלַל (halal) means 'to praise' and is often associated with shining or celebrating. In this context, it indicates an active expression of worship that is not possible for the dead.
The form here, יְהַֽלְלוּ, is in the imperfect tense, suggesting an ongoing or future action. This highlights that praise is an essential part of the living experience and cannot be performed by those who have passed away.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The verse consists of two main clauses, with the finite verb יְהַֽלְלוּ governing the subject הַ֭מֵּתִים and the phrase כָּל־ יֹרְדֵ֥י דוּמָֽה following as a parallel structure. This structure emphasizes the contrast between the living who can praise and the dead who cannot.
The use of the conjunction וְ֝לֹ֗א connects the two clauses, reinforcing the negation of praise from both the dead and those who descend into silence.
Septuagint Backgroundgenerated
In the Septuagint, the word used is νεκροὶ (nekroi), which translates as 'the dead.' This choice emphasizes the finality of death and its separation from the act of praise.
The Greek word αἰνέσουσίν (ainēsousin) is used for 'they will praise,' aligning with the Hebrew meaning but also reflecting the broader Greek understanding of praise.
In plain words — the whole versegenerated
Psalm 115:17 states that the dead cannot praise the LORD, nor can anyone who goes down into silence. This verse highlights the idea that only the living can actively worship God, emphasizing the importance of life in the context of praise.
Frequently Asked Questionsgenerated
This indicates that praise is an expression of life and awareness, which the dead do not possess, as seen in other verses like Psalm 6:5.
Silence symbolizes the state of death or inactivity, reinforcing the idea that praise cannot occur in that condition.
The psalm contrasts the living God with lifeless idols, emphasizing that true worship and praise are reserved for the living who recognize God's sovereignty.
The term 'Yah' represents a shortened form of the divine name, indicating a close and personal relationship with God, which the living can express through praise.
Reflection Questionsgenerated
- In what ways can I actively praise God in my life today?
- How does understanding the distinction between the living and the dead influence my perspective on worship?
- What does it mean to me that praise is an act reserved for the living?
- How can I encourage others to recognize the importance of worship in their lives?
The early church on this verse — how the Fathers read it
The early church fathers referenced this psalm to discuss the nature of praise and the relationship between life and worship.
...But nevertheless since they derive the truth and richness of wisdom, not from man nor through man, but through God Himself, they have received little ones who shall be heaven, that they may know that they are heaven of heaven;Early Church Fathers on Psalms 115 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 115:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe dead praise not the Lord,.... Not the dead in sin; such as the makers of idols, and those that trust in them, who are like unto them; men must be made spiritually alive, ere they can show forth
Read John Gill on Psalms 115 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe dead praise not the LORD, neither any that go down into silence.
Read Robert Jamieson on Psalms 115 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe dead; such as we shall suddenly be, if thou dost not succour us. Into silence; into the place of silence, the grave.
Read Matthew Poole on Psalms 115 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 115:17 The dead praise not the LORD, neither any that go down into silence.Ver. 17. The dead praise not] Therefore be active for God while we are upon earth; where for this he giveth us life and livelihood. See Psalms 6:6.
Read John Trapp on Psalms 115 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17, 18) The connection of these verses with the rest of the psalm is far from plain. Why the psalmist should suddenly be struck with the dreadful thought that death broke the covenant relationship, and silenced prayer and praise, is not easy to see. Was the psalm first chanted after some victory? and was this suggested by the sight of the slain, who, though they had helped to win the triumph, could yet have no share in the praises that were ascending to Jehovah?
Read Charles John Ellicott on Psalms 115 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. The dead praise not the Lord] המתים hammethim, those dead men who worshipped as gods dumb idols, dying in their sins, worship not Jehovah; nor can any of those who go down into silence praise thee: earth is the place in which to praise the Lord for his mercies, and get a preparation for his glory.
Read AdamClarke on Psalms 115 →
CambridgeThe Cambridge Bible for Schools and Colleges17. From heaven the poet passes to earth, and from earth to Sheol, which here, as in Psalms 94:17, is termed ‘silence.’ The dead raise no Hallelujahs; they are cut off from communion with God and from the power of rendering Him service of lip and life. For this gloomy view of the state of the dead cp. Psalms 6:5; Psalms 30:9; Psalms 88:4-5; Psalms 88:10-12; Isaiah 38:11; Isaiah 38:18; and many passages in Job, e.g. Job 7:9; Job 10:21 ff.; Job 10:14 : and see Introd. pp. xciii ff. The verse is partly a stimulus to employ life rightly; partly (in effect) a plea, for if Jehovah suffers his people to perish, He will lose their praises.
Read Cambridge on Psalms 115 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe dead praise not the Lord - The meaning of this is, that as those who are dead cannot praise God, or cannot worship him, this should be done while we are in the land of the living.
Read Albert Barnes on Psalms 115 →The verse in English, compared — 16 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
It is not the dead who praise the LORD, nor any who descend into silence.
The dead don’t praise Yah, nor any who go down into silence,
It is not the dead who praise the LORD, nor any who descend into silence.
The dead do not praise the Lord, nor do any of those who descend into the silence of death.
Tyndale line
The dead praise not the LORD, neither any that go down into silence.
The dead praise not Jehovah, Neither any that go down into silence;
The dead praise not the LORD, neither any that go down into silence;
The dead praise not the LORD, neither any that go down into silence.
The dead prayse not the Lord, neither any that goe downe into the place of silence.
Strictly literal
The dead praise not Jah, neither any that go down into silence;
The dead praise not Jah, Nor any going down to silence.
The dead do not praise YAH, || Nor any going down to silence.
Not the dead can praise the Lord, nor all those that go down into the silence [of death].
The dead do not praise Yahweh, nor do any who go down into silence;
Simplified
The dead do not praise the Lord, those who have gone down into the silence of the grave.
The dead do not give praise to the Lord; or those who go down to the underworld.
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 states, 'לֹ֣א הַ֭מֵּתִים יְהַֽלְלוּ־ יָ֑הּ וְ֝לֹ֗א כָּל־ יֹרְדֵ֥י דוּמָֽה׃' which translates to 'It is not the dead who praise the LORD, nor any who descend into silence.' The Septuagint aligns closely with the Masoretic Text, matching all eight words, though it presents them in a different order. The Dead Sea Scrolls, specifically 11Q8 and 4Q87, also reflect the same sentiment as the Masoretic Text, although they contain some words that are either partially restored or supplied by an editor. Overall, the main agreement across these ancient witnesses is that the dead do not praise the LORD, affirming the message of the Masoretic Text.
לֹ֣א הַ֭מֵּתִים יְהַֽלְלוּ־ יָ֑הּ וְ֝לֹ֗א כָּל־ יֹרְדֵ֥י דוּמָֽה׃
8 of the 8 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.
[לוא] [המתים] [יהללו] [יה] ולוא [כול] [יורדי] [דומה]
1 word on the leather — 7 supplied entire by an editor.
לוא מתים יהללו [יה] [ולוא] [כול] [יורדי] [דומה]
2 words on the leather — 1 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 115:17
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
ded (muth; nekros): Used in several senses:
(1) as a substantive, denoting the body deprived of life, as when Abraham speaks of burying his dead (Ge 23);
(2) as a collective noun including all those that have passed away from life (as Re 20:12). In several passages dead in this sense is used in contrast to the quick or living (as Nu 16:48). This collective mode of expression is used when resurrection is described as "rising from the dead";
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
praz (tehillah, "psalm," "praise," todhah, "confession" "thanksgiving," shabhach, "to praise" "glorify," zamar, yadhah, "to stretch out the hand," "confess"; aineo, epaineo, (epainos):
1. Its Meaning:
The word comes from the Latin pretium, "price," or "value," and may be defined generally as an ascription of value or worth. Praise may be bestowed upon unworthy objects or from improper motives, but true praise consists in a sincere acknowledgment of a real conviction of worth. Its type may be seen in the representation given in the Apocalypse of the adoration of God and of the Lamb, which is inspired by a sense of their worthiness to be adored (Re 4:11; 5:12).
→ Song of Moses, after the passage through the Red Sea Ex 15:1-19
→ Of Miriam Ex 15:21
→ Of Deborah, after defeating the Canaanites Jud 5
→ Of Hannah 1Sa 2:1-10
→ Of David
Celebrating his deliverance from the hand of Saul 2Sa 22
On bringing the ark of the covenant to Zion 1Ch 16:8-36
At the close of his reign 1Ch 29:10-19
→ The chorus when Solomon brought the ark of the covenant into the temple 2Ch 5:13
→ Psalms of, for God' s goodness to Israel Ps 46; 48; 65; 66; 68; 76; 81; 85; 98; 105; 124; 126; 129; 135; 136
→ See the Scriptures below
יָהּ (Yahh) is a shortened form of יהוה (YHWH), meaning 'LORD.' It appears in early Hebrew poetry and is often found in names ending with '-iah' or '-jah.' The entries confirm its use as a sacred name, but do not provide specific verse references.
יָהּ 60 n.pr.dei contr. fr. יהוה, first appears in early poems
base
H3050 יָהּ n. pr. dei contr. fr. יהוה, first appears in early poems
3050 Yahh yaw
contraction for 3068, and meaning the same; Jah, the sacred
name:--Jah, the Lord, most vehement. Compare names in "-iah,"
"- jah."
see HEBREW for 03068
יָהּ (yah) — LORD.
A shortened form of the name ye.ho.vah (יהוה "LORD" H3068)
used in many compounds as the letters 'Je' or 'jah'
N-proper — Noun proper masculineHNpm
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דּוּמָה (duwmah) refers to silence, with implications of death and concealment. It is derived from an unused root meaning to be dumb. The term can also denote an oracle of silence, suggesting hidden meanings.
דּוּמָה n.f. silence; also oracle of silence, i.e. of concealment, hidden meaning
base
H1745 דּוּמָה
1745 duwmah doo-maw'
from an unused root meaning to be dumb (compare 1820);
silence; figuratively, death:--silence.
see HEBREW for 01820
דּוּמָה (du.mah) — silence.
silence
N-fs — Noun common · feminine singular absoluteHNcfsa
si'-lens: Five Hebrew roots, with various derivatives, and two Greek words are thus translated. The word is used literally for dumbness, interrupted speech, as in La 2:10; Ps 32:3; Ec 3:7; Am 5:13; Ac 15:12; 1Co 14:28; 1Ti 2:11,12 the King James Version (the American Standard Revised Version "quietness"); Re 8:1, or figuratively of the unanswered prayers of the believer (Ps 83:1; 35:22;
