Psalms 31:12 — Word Study
WLCנִ֭שְׁכַּחְתִּי כְּמֵ֣ת מִלֵּ֑ב הָ֝יִ֗יתִי כִּכְלִ֥י אֹבֵֽד׃
BSAI amhâyâh■
| Greek | English | Parsing |
|---|---|---|
| נִ֭שְׁכַּחְתִּי | I have been forgotten | Verb, Niphal, perfect first person common singular |
| כְּמֵ֣ת | like a dead [person] | Preposition, verb qal participle (active) masculine singular |
| מִלֵּ֑ב | from [the] heart | Preposition, noun common masculine singular absolute |
| הָ֝יִ֗יתִי | I have become | Verb, Qal, perfect first person common singular |
| כִּכְלִ֥י | like a vessel | Preposition, noun common masculine singular absolute |
| אֹבֵֽד׃ | [which] is destroyed | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am forgotten like a dead man, out of mind. I am like a broken vessel. |
| KJV | I am forgotten as a dead man out of mind: I am like a broken vessel. |
| ASV | I am forgotten as a dead man out of mind: I am like a broken vessel. |
| YLT | I have been forgotten as dead out of mind, I have been as a perishing vessel. |
| WEB | I am forgotten from their hearts like a dead man. I am like broken pottery. |
| BBE | I have gone from men's minds and memory like a dead man; I am like a broken vessel. |
Where they part company is in the phrase 'like a dead man' — see How Translations Differ.
The verse consists of two main clauses, each followed by comparative phrases that deepen the psalmist's expression of despair.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמִן
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 31:12
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 — A Lament of Abandonmentgenerated
Psalm 31:12 captures the psalmist's feelings of being forgotten and disregarded, akin to a lifeless corpse. This lamentation highlights his emotional state amidst the scorn of enemies and the silence of friends, emphasizing a profound sense of isolation. The context of this verse is enriched by the surrounding verses, where the psalmist grapples with slander and fear, yet ultimately expresses trust in God, as seen in Psalm 31:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 88:4–5 | I am counted among those descending to the Pit. I am like a man without strength. |
| 2 | Isaiah 38:11–12 | I said, “I will never again see the LORD, even the LORD, in the land of the living; I will no longer look on mankind with those who dwell in this world. |
| 3 | Psalm 2:9 | You will break them with an iron scepter; You will shatter them like pottery. ” |
| 4 | Psalm 119:83 | Though I am like a wineskin dried up by smoke, I do not forget Your statutes. |
| 5 | Isaiah 30:14 | It will break in pieces like a potter’s jar, shattered so that no fragment can be found. Not a shard will be found in the dust large enough to scoop the coals from a hearth or to skim the water from a cistern.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נִ֭שְׁכַּחְתִּי, Nish.kach.tigenerated
The word שָׁכַח (shakach) means 'to forget' and is presented here in the Niphal form, indicating that the psalmist has been forgotten by others. This verb captures the essence of being overlooked or ignored, highlighting the emotional weight of the psalmist's experience.
The parsing as a perfect first person common singular shows that this state of being forgotten is a personal and ongoing experience for the psalmist, emphasizing his isolation and despair.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of נִ֭שְׁכַּחְתִּי as 'I have been forgotten', reflecting the psalmist's deep sense of abandonment.
Sentence Structuregenerated
The finite verb נִ֭שְׁכַּחְתִּי governs the main clause, expressing the psalmist's state of being forgotten. This is followed by a simile that compares his condition to a dead person, emphasizing the depth of his despair.
The structure of the verse is straightforward, with the main clause followed by two comparative phrases that illustrate the psalmist's feelings of worthlessness and neglect.
Septuagint Backgroundgenerated
The Septuagint renders נִ֭שְׁכַּחְתִּי as παρὰ, which suggests a slight shift in focus, emphasizing the idea of being set aside or disregarded rather than simply forgotten.
This choice in translation may indicate a broader interpretation of the psalmist's feelings, suggesting not just forgetfulness but a deliberate act of neglect.
In plain words — the whole versegenerated
Psalm 31:12 expresses the psalmist's feelings of being forgotten and worthless, comparing himself to a dead man and a broken vessel. He feels overlooked by others, which adds to his sorrow, yet he ultimately trusts in God.
Frequently Asked Questionsgenerated
It signifies a deep sense of abandonment and neglect, as if the psalmist has been completely disregarded by those around him.
The comparison highlights his feelings of worthlessness and being beyond repair, reflecting his emotional and spiritual state.
Despite expressing feelings of abandonment, the psalmist ultimately reaffirms his trust in God, indicating a hope that transcends his current despair.
The psalmist's lament teaches us about the importance of expressing our feelings of pain and abandonment to God, while also holding on to trust in His faithfulness.
Reflection Questionsgenerated
- In what ways have I felt forgotten or overlooked by others?
- How can I express my feelings of abandonment to God in prayer?
- What does it mean to me to trust in God during times of despair?
- How can I support others who may feel like broken vessels?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to illustrate themes of abandonment and worthlessness in their writings, providing insight into its interpretation.
"I have been forgotten, as one dead from the heart" [Psalms 31:12]. And they have forgotten me, as if I were dead from their hearts.Early Church Fathers on Psalms 31 →
Everyone has given me up for lost, he is saying, like a vessel mislaid or a corpse occupying a tomb. He brought out the degree of forgetfulness by reference to the worthless vessel: just as when lost it vanishes from the memory of the…Early Church Fathers on Psalms 31 →
Those who do not believe the Scriptures at all saw the Lord fixed on the cross and walked away from his divinity, anticipating that their expectation was ended by this death.Early Church Fathers on Psalms 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 31:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI am forgotten as a dead man out of mind,.... Either by his friends, being out of sight, out of mind; as even the nearest relations and acquaintance are, in process of time, when dead, Ecclesiastes
Read John Gill on Psalms 31 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI am forgotten as a dead man out of mind: I am like a broken vessel. forgotten ... out of mind.
Read Robert Jamieson on Psalms 31 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhatsoever good service I have done to the king, or kingdom, or to any particular persons, neighbours, friends, or others, which sometimes they have acknowledged and highly commended, is now quite forgotten by all of them; or, at least, they carry themselves to me as if it were so. As a dead man; whose name and memory is quite lost within a few days. See . Like a broken vessel, made of earth; which is irreparable, and useless, and therefore despised by all.
Read Matthew Poole on Psalms 31 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 31:12 I am forgotten as a dead man out of mind: I am like a broken vessel.Ver. 12. I am forgotten as a dead man out of mind] How soon dead men are forgotten, even by those that promise to remember them longest of all, experience teacheth; trust not to protestations of best friends in that case. I am like a broken vessel] Of which there is no further use or esteem.
Read John Trapp on Psalms 31 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Broken vessel.—A favourite image with Jeremiah (Jeremiah 19:11; Jeremiah 22:28; Jeremiah 25:34; Jeremiah 48:38), but not peculiar to him among the prophets. (Comp. Hosea 8:8, and see Introduction to this psalm.)
Read Charles John Ellicott on Psalms 31 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. I am forgotten as a dead man] I am considered as a person adjudged to death. I am like a broken vessel - like a thing totally useless.
Read AdamClarke on Psalms 31 →
CambridgeThe Cambridge Bible for Schools and Colleges12. As a dead man passes out of men’s minds, so he is forgotten. Cp. Job 19:14. He is like a broken (lit. perishing) vessel, flung aside contemptuously and no more remembered. Cp. (though the phrase there is different) Jeremiah 22:28 (R.V.).
Read Cambridge on Psalms 31 →
Albert Barnes1798–1870Barnes' Notes on the BibleI am forgotten as a dead man out of mind - Like the man who is dead, and who has passed away from the recollection of mankind. Compare Psalms 88:4-5.
Read Albert Barnes on Psalms 31 →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
I am forgotten like a dead man, out of mind. I am like a broken vessel.
I am forgotten from their hearts like a dead man. I am like broken pottery.
I am forgotten like a dead man, out of mind. I am like a broken vessel.
I am forgotten, like a dead man no one thinks about; I am regarded as worthless, like a broken jar.
Tyndale line
I am forgotten as a dead man out of mind: I am like a broken vessel.
I am forgotten as a dead man out of mind: I am like a broken vessel.
I am forgotten as a dead man out of mind: I am like a broken vessel.
I am forgotten as a dead man out of mind: I am like a broken vessel.
I am forgotten, as a dead man out of minde: I am like a broken vessell.
Strictly literal
I am forgotten in [their] heart as a dead man; I am become like a broken vessel.
I have been forgotten as dead out of mind, I have been as a perishing vessel.
I have been forgotten as dead, out of mind, || I have been as a perishing vessel.
(31:13) I am forgotten as a dead man out of the heart: I am become like a perishable vessel.
I am forgotten as a dead man whom no one thinks about. I am like a broken pot.
Simplified
I have been forgotten as if I were dead; I'm ignored like a broken pot.
I have gone from men's minds and memory like a dead man; I am like a broken vessel.
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 closely in their wording, with all six Hebrew words matched in the Greek translation. The Dead Sea Scrolls, however, show partial restoration and some differences, indicating a loss of text in places but maintaining the overall theme of abandonment.
נִ֭שְׁכַּחְתִּי כְּמֵ֣ת מִלֵּ֑ב הָ֝יִ֗יתִי כִּכְלִ֥י אֹבֵֽד׃
6 of the 6 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.
מכל צררי [הייתי] [חרפה] ולשכנ׳י מאד ופחד למידע׳י רא׳י [בחוץ] [נדדו] [ממ׳ני]
4 words on the leather — 3 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 31:12
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.
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
HVNp1cs — Verb · Niphal · perfect first person common singularHVNp1cs
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
HR/Vqrmsa — Preposition · verb qal participle (active) masculine singularHR/Vqrmsa
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
ves'-el: Is used freely in English Versions of the Bible to translate keli, the Aramaic ma'n, and skeuos, words all meaning "an implement or utensil" of any kind, when the context shows that a hollow utensil is meant. In 1Sa 21:5, however, the translation of the plural of keli by "vessels" is dubious. English Versions of the Bible evidently intended something in the nature of provision wallets, and the "holiness" of such objects finds partial parallels in Nu 19:15; Le 11:32-34, etc. But in 1Sa 21:8, in the immediate context of the verse above, keli certainly means "weapons," and this translation is quite intelligible in 21:5 also. For war among the Hebrews was a holy…
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
