Psalms 115:7 — Word Study
WLCיְדֵיהֶ֤ם׀ וְלֹ֬א יְמִישׁ֗וּן רַ֭גְלֵיהֶם וְלֹ֣א יְהַלֵּ֑כוּ לֹֽא־ יֶ֝הְגּ֗וּ בִּגְרוֹנָֽם׃
BSAthey have handsyâd [with power to grasp] but cannotlôʼ feelmûwsh▸ [or touch, make physical contact] they have feetregel [for walking, movement] but cannotlôʼ walkhâlak▸ [or go, move forward] they cannotlôʼ even clearhâgâh▸ [or make a sound with] their throatsgârôwn [voice box, neck area]
| Greek | English | Parsing |
|---|---|---|
| יְדֵיהֶ֤ם׀ | hands their | Noun common both dual construct, suffix |
| וְלֹ֬א | and not | Conjunction, particle |
| יְמִישׁ֗וּן | they feel ! | Verb hiphil imperfect third person masculine plural, suffix |
| רַ֭גְלֵיהֶם | feet their | Noun common feminine dual construct, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| יְהַלֵּ֑כוּ | they walk | Verb, Piel, imperfect third person masculine plural |
| לֹֽא־ | not | Particle |
| יֶ֝הְגּ֗וּ | they make a sound | Verb, Qal, imperfect third person masculine plural |
| בִּגְרוֹנָֽם׃ | with throat their | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | they have hands, but cannot feel; they have feet, but cannot walk; they cannot even clear their throats. |
| KJV | They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat. |
| ASV | They have hands, but they handle not; Feet have they, but they walk not; Neither speak they through their throat. |
| YLT | Their hands, but they handle not, Their feet, and they walk not; |
| WEB | They have hands, but they don’t feel. They have feet, but they don’t walk, neither do they speak through their throat. |
| BBE | They have hands without feeling, and feet without power of walking; and no sound comes from their throat. |
Translations are consistent in conveying the lifelessness of idols, particularly with the word יְמִישׁ֗וּן.
The structure features main clauses followed by negations, emphasizing the contrast between the idols' physical attributes and their lack of functionality.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָלַךְ
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 115:7
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 Nature of Idolsgenerated
Psalm 115:7 is part of a larger passage that contrasts the living God with the lifeless idols created by humans. The psalmist emphasizes that these idols, though they have physical features, are devoid of any ability to act or communicate, highlighting the futility of worshipping them. This critique serves as a reminder of the sovereignty and power of the true God over man-made objects.
Cross References
The Key Word — יְדֵיהֶ֤ם, ye.dei.Hemgenerated
The word יָד (yad), meaning 'hand', is used here in a plural form to denote 'their hands'. It symbolizes not just the physical appendage but also power and capability. The construction indicates possession, emphasizing that while these idols have hands, they lack the ability to feel or act.
The parsing indicates a common noun in dual construct with a suffix, showing that it refers to a pair of hands belonging to the idols. This duality can symbolize the limited nature of idols compared to the omnipotence of God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible and is consistent across translations like the KJV and ASV, which also convey the inability of idols to act despite their physical features.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main action being articulated through a series of verb phrases that describe the idols' limitations. The structure emphasizes the contrast between the physical attributes of the idols and their lack of functionality.
The finite verbs יְמִישׁ֗וּן and יְהַלֵּ֑כוּ govern the actions attributed to the idols, while the adverbial clauses provide the negation of their abilities, creating a rhythmic parallelism that reinforces the message.
Septuagint Backgroundgenerated
The Septuagint translates יְדֵיהֶ֤ם as ἔξουσιν, which means 'they have' or 'they possess'. This choice reflects the physical aspect of the idols while still emphasizing their inability to act, aligning with the Hebrew text.
The Greek rendering captures the essence of the original Hebrew, maintaining the critique of idolatry by presenting the idols as having features but lacking the corresponding capabilities.
In plain words — the whole versegenerated
Psalm 115:7 describes idols that have hands but cannot feel, feet but cannot walk, and cannot even make sounds with their throats. This verse emphasizes the futility of worshipping lifeless idols that lack the ability to act or communicate.
Frequently Asked Questionsgenerated
It highlights the contrast between the physical attributes of idols and their inability to perform actions or express emotions, emphasizing their lifelessness.
The comparison serves to illustrate the absurdity of worshipping objects made by human hands that lack the essential qualities of life and power.
This phrase underscores the complete impotence of idols, as they cannot even produce sound, which is a basic function of living beings.
The verse reinforces the theme of the psalm, which contrasts the living God with the lifeless idols, urging the faithful to trust in God rather than in man-made objects.
Reflection Questionsgenerated
- In what ways do I see the futility of trusting in things that are not alive?
- How can I apply the message of this verse to my own life and choices?
- What are some modern-day idols that people might worship instead of God?
- How does understanding the nature of idols help strengthen my faith in the living God?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 115:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey have hands, but they handle not,.... So as to feel any thing that is put into their hands; they cannot make use of their hands to stretch them out, and receive anything from their worshippers;
Read John Gill on Psalms 115 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.
Read Robert Jamieson on Psalms 115 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSpeak, or mutter, or make a noise, as this word signifies, . They are so far from speaking with their throat and other instruments of speech as men do, that they cannot make such an inarticulate and senseless sound with them as the beasts do.
Read Matthew Poole on Psalms 115 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 115:7 They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.Ver. 7. They have hands, but they handle not] Curious and artificial (for art is Nature’ s ape), but useless, and for show only. If Esculapius, or the lady of Loretto, restore the lame or the blind, it is the devil with his lying wonders, 2 Thessalonians 2:9 Feet have they, but they walk not] As those pictures in Plato made by Daedalus, which, if they were not bound, would fly away; or Vulcan’ s three-footed stools in Homer, which are feigned to have run on wheels of their own accord, to the meeting of the gods, and after that to return in like sort back again. The…
Read John Trapp on Psalms 115 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Neither speak they.—The Hebrew implies not only the want of articulate speech, but of utterance at all.
Read Charles John Ellicott on Psalms 115 →CambridgeThe Cambridge Bible for Schools and Colleges4–8. Do the heathen taunt us with the impotence of our God? What are their own gods? Nothing but their own handiwork, destitute of ordinary human senses, though represented with organs of sense. For similar sarcastic descriptions of idols and the contrast between them and the living God, see Isaiah 44:9-20; Jeremiah 10:1-16 Deuteronomy 4:28; Isaiah 2:20; Habakkuk 2:18-19; Wis 15:15. The passage recurs in Psalms 135:15-18. Observe how completely the Psalmist identifies the god with the image: it has no separate existence.
Read Cambridge on Psalms 115 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Neither speak they through their throat—The speaking through the throat seems here to be contrasted with speaking with the tongue. Compare Psalms 35:28.
Read Daniel Denison Whedon on Psalms 115 →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 have hands, but cannot feel; they have feet, but cannot walk; they cannot even clear their throats.
They have hands, but they don’t feel. They have feet, but they don’t walk, neither do they speak through their throat.
they have hands, but cannot feel; they have feet, but cannot walk; they cannot even clear their throats.
hands, but cannot touch, feet, but cannot walk. They cannot even clear their throats.
Tyndale line
They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.
They have hands, but they handle not; Feet have they, but they walk not; Neither speak they through their throat.
They have hands, but they handle not; feet have they, but they walk not; neither speak they through their throat.
They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.
They haue handes and touche not: they haue feete and walke not: neither make they a sound with their throte.
Strictly literal
They have hands, and they handle not; feet have they, and they walk not; they give no sound through their throat.
Their hands, but they handle not, Their feet, and they walk not;
Their hands, but they do not handle, || Their feet, and they do not walk;
They have hands, but they touch not; they have feet, but they walk not: nor do they give any utterance by their throat.
Those idols have hands, but do not feel; they have feet, but they cannot walk; nor do they speak from their mouths.
From the Latin
O Lord, for I am thy servant: I am thy servant, and the son of thy handmaid. Thou hast broken my bonds:
Simplified
They have hands, but can't feel. They have feet, but can't walk. No sound comes from their throats.
They have hands without feeling, and feet without power of walking; and no sound comes from their throat.
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 agree in their wording for this verse, with all nine words matched. This consistency indicates a shared understanding of the critique against idols in both Hebrew and Greek traditions.
יְדֵיהֶ֤ם׀ וְלֹ֬א יְמִישׁ֗וּן רַ֭גְלֵיהֶם וְלֹ֣א יְהַלֵּ֑כוּ לֹֽא־ יֶ֝הְגּ֗וּ בִּגְרוֹנָֽם׃
9 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.
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 115:7
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.
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd | Suff — Noun common both dual construct · suffixHNcbdc/Sp3mp
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
מוּשׁ (muwsh) is a Hebrew verb meaning 'to feel' or 'to touch.' It appears in different forms, including Qal and Hiphil, indicating various nuances of the action. The entries suggest it is primarily used in contexts related to physical sensation, such as in the phrase 'draw near that I may feel thee.'
[מוּשׁ] vb. feel
Qal draw near that I may feel thee.
Hiph. as for their hands, they do not feel
base
H4184 [מוּשׁ] feel
4184 muwsh moosh
a primitive root; to touch:--feel, handle.
מוּשׁ (mush) — to feel.
1) to feel
1a) (Qal) to feel
1b) (Hiphil) to feel
V-Hiphil-Imperf-3mp | Suff — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sn
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3mp
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
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
wok (peripatein): Aside from its frequent occurrence in the usual sense, the word "walk" is used figuratively of conduct and of spiritual states. (1) Observance of laws or customs: "Thou teachest all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs" (Ac 21:21). (2) Of the spiritual life: "If we walk in the light, as he is in the light" (1Joh 1:7); "That like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life" (Ro 6:4); "Walk by the Spirit, and ye shall not fulfill the lust of the flesh" (Ga 5:16); "For we walk by faith, not by sight"…
Is often figuratively used to denote a man’s mode of life, or his spiritual character, course, and relations, Eze 11:20. He may walk as a carnal or as a spiritual man, Ro 8:1; with God, or in ignorance and sin, Ge 5:24 1Jo 5:21; in the fire of affliction, Isa 43:2, or in the light, purity, and joy of Christ’s favor here and in heaven, Ps 89:15 Re 3:4.
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
The Hebrew word הָגָה (hagah) encompasses a range of meanings related to vocal expressions, including to moan, growl, and utter. It can imply both inarticulate sounds and more deliberate actions like meditation and devising thoughts. The entries suggest uses in various contexts, including distress and magical mutterings, but do not indicate any significant disagreement among the lexicons.
הָגָה vb. moan, growl, utter, speak, muse (only poet.)
Qal
of inarticulate sounds
growl, of lion growling over prey
groan, moan, in distress (like dove)
utter
of inarticulate sounds
(soliloquize) meditate, muse
imagine, devise
Po. a conceiving and an uttering, out of the heart, lying words
Hiph. those that make chirpings and mutterings, of necromancers and wizards
base
H1897 הָגָה moan, growl, utter, speak, muse (only poet.) .. of inarticulate sounds . growl, of lion growling over prey
. groan, moan, in distress (like dove)
. utter
. of inarticulate sounds . (soliloquize) meditate, muse
. imagine, devise
. a conceiving and an uttering, out of the heart, lying words
. those that make chirpings and mutterings, of necromancers and wizards
1897 hagah daw-gaw'
a primitive root (compare 1901); to murmur (in pleasure or
anger); by implication, to ponder:--imagine, meditate, mourn,
mutter, roar, X sore, speak, study, talk, utter.
see HEBREW for 01901
הָגָה (ha.gah) — to mutter.
1) to moan, growl, utter, muse, mutter, meditate, devise, plot, speak
1a) (Qal)
1a1) to roar, growl, groan
1a2) to utter, speak
1a3) to meditate, devise, muse, imagine
1b) (Poal) to utter
1c) (Hiphil) to mutter
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
sound: In Isa 63:15 the King James Version has "the sounding of thy bowels," a painfully literal translation of hamon me'eykha, with the similar phrase, "my bowels shall sound like an harp," in Isa 16:11 (compare Jer 48:36). The intestines were considered a seat of emotion, and at times of great excitement were thought (in poetry, at least) to become tense and to give forth a musical sound. The Revised Version (British and American) (following the King James Version in Jer 48:36) substitutes "heart" for "bowels" in Isa 16:11, thus obscuring the figure but preserving the sense. In
גָּרוֹן (garown) refers to the neck or throat, emphasizing its physical characteristics and functions, such as swallowing and speech. The term can also have a figurative use, as seen in its association with an open sepulchre. The entries consistently define it in this way, with no significant disagreement noted.
גָּרוֹן n.m. neck, throat
of the visible exterior (front) of throat, neck
throat, as capable of thirst; as organ of speech
base
H1627 גָּרוֹן neck, throat
1627 garown gaw-rone'
or (shortened) garon {gaw-rone'}; from 1641; the throat
(compare 1621) (as roughened by swallowing):--X aloud, mouth,
neck, throat.
see HEBREW for 01641
see HEBREW for 01621
גָּרוֹן (ga.ron) — throat.
1) neck, throat
1a) neck
1b) throat
1b1) of open sepulchre (fig.)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp