Psalms 44:14 — Word Study
WLCתְּשִׂימֵ֣נוּ מָ֭שָׁל בַּגּוֹיִ֑ם מְנֽוֹד־ רֹ֝֗אשׁ בַּל־ אֻמִּֽים׃
BSAYou have made ussûwm▸
| Greek | English | Parsing |
|---|---|---|
| תְּשִׂימֵ֣נוּ | you have made us | Verb qal imperfect second person masculine singular, suffix |
| מָ֭שָׁל | a byword | Noun common, masculine singular absolute |
| בַּגּוֹיִ֑ם | among the nations | Preposition, noun common masculine plural absolute |
| מְנֽוֹד־ | a shaking of | Noun common, masculine singular construct |
| רֹ֝֗אשׁ | head | Noun common, masculine singular absolute |
| בַּל־ | not | Particle |
| אֻמִּֽים׃ | peoples | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have made us a byword among the nations, a laughingstock among the peoples. |
| KJV | Thou makest us a byword among the heathen, a shaking of the head among the people. |
| ASV | Thou makest us a byword among the nations, A shaking of the head among the peoples. |
| YLT | Thou makest us a simile among nations, A shaking of the head among peoples. |
| WEB | You make us a byword among the nations, a shaking of the head among the peoples. |
| BBE | Our name is a word of shame among the nations, a sign for the shaking of heads among the peoples. |
Where they part company is מָ֭שָׁל — see How Translations Differ.
The main clause is followed by a prepositional phrase indicating location and a noun phrase describing the nature of the mockery.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 44:14
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 — A Lament of Israelgenerated
Psalm 44:14 is part of a lament where the psalmist expresses deep sorrow over Israel's humiliation among the nations. This verse highlights the shame and scorn that Israel experiences, as they feel mocked and ridiculed by surrounding peoples. The context reveals a broader theme of seeking God's intervention in times of distress, as seen in the verses before and after this one.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:37 | You will become an object of horror, scorn, and ridicule among all the nations to which the LORD will drive you. |
| 2 | 1 Kings 9:7 | then I will cut off Israel from the land that I have given them, and I will banish from My presence this temple I have sanctified for My Name. Then Israel will become an object of scorn and ridicule among all peoples. |
| 3 | 2 Chronicles 7:20 | then I will uproot Israel from the soil I have given them, and I will banish from My presence this temple I have sanctified for My Name. I will make it an object of scorn and ridicule among all the peoples. |
| 4 | Jeremiah 24:9 | I will make them a horror and an offense to all the kingdoms of the earth, a disgrace and an object of scorn, ridicule, and cursing wherever I have banished them. |
| 5 | Psalm 22:7 | All who see me mock me; they sneer and shake their heads: |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מָ֭שָׁל, Ma.sholgenerated
The word מָשָׁל (mashal) is a noun meaning a proverb or a byword. It conveys the idea of being an example or a standard, often in a negative sense, as it relates to ridicule or mockery. This word appears frequently in Hebrew wisdom literature, emphasizing its metaphorical nature.
In this verse, it signifies how Israel has become a subject of scorn, used by others to mock or deride. The use of this term indicates a significant loss of dignity and respect, as Israel's identity is now tied to being a laughingstock among the nations.
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 main verb is תְּשִׂימֵ֣נוּ, you have made us, which governs the rest of the sentence. It is followed by two noun phrases: the first is מָ֭שָׁל, a byword, and the second is בַּגּוֹיִ֑ם, among the nations, indicating the context of the mockery.
The structure emphasizes the action of making Israel a subject of scorn, with the prepositional phrase reinforcing the location of this humiliation.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מָ֭שָׁל is translated as ὄνειδος (oneidos), meaning reproach or shame. This choice highlights the aspect of disgrace associated with being a byword.
The translation captures the essence of mockery and derision, indicating that the translators understood the depth of Israel's humiliation among the nations.
In plain words — the whole versegenerated
Psalm 44:14 expresses how God has made Israel a subject of mockery among the nations. The psalmist laments that Israel is now a byword, meaning they are ridiculed and scorned by those around them. This reflects a deep sense of shame and a plea for God's help in their disgrace.
Frequently Asked Questionsgenerated
It signifies that Israel has become a subject of mockery and ridicule, used by other nations as an example of scorn.
The psalmist is expressing sorrow over Israel's loss of dignity and respect, feeling abandoned and humiliated among surrounding peoples.
The lament serves as a cry for God to intervene and restore Israel's honor, as they feel mocked and scorned by others.
Other examples can be found in Deuteronomy 28:37 and Jeremiah 24:9, where Israel's disgrace is mentioned in the context of judgment.
Reflection Questionsgenerated
- In what ways have I felt like a byword or subject of ridicule in my own life?
- How can I respond to mockery or scorn with grace and dignity?
- What does this verse teach about the importance of seeking God's help in times of disgrace?
- How can I support others who are facing ridicule or scorn in their lives?
The early church on this verse — how the Fathers read it
Early church fathers, such as Augustine of Hippo, have commented on this verse, interpreting it as a reflection of Israel's humiliation among the nations.
"You made us a similitude among the heathen" [Psalms 44:14]. What is meant by a "similitude"? It is when men in imprecating a curse make a "similitude" of his name whom they…Early Church Fathers on Psalms 44 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 44:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou makest us a byword among the Heathen,.... Among the Papists, as the Jews were among the Gentiles, Deuteronomy 28:37; calling them schismatics, heretics, fanatics, and what not?
Read John Gill on Psalms 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.
Read Robert Jamieson on Psalms 44 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA by-word, or a proverb. They used to say proverbially, More despicable or miserable than an Israelite. A shaking of the head; a gesture of scorn and insultation. See Poole "".
Read Matthew Poole on Psalms 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 44:14 Thou makest us a byword among the heathen, a shaking of the head among the people.Ver. 14. Thou makest us a byword among the heathen] Who use to say, As base as a Jew, as wretched as an Israelite, &c. The Turks at this day say, Iudaeus sim si fallam, If I be not as good as my word, count me a very Jew. We use to say, As hard hearted as a Jew. Thus is fulfilled that which was threatened Deuteronomy 28:37 1 Kings 9:7 Jeremiah 24:9.
Read John Trapp on Psalms 44 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Shaking of the head.—Comp. Psalms 22:7.
Read Charles John Ellicott on Psalms 44 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Thou makest us a byword] We are evidently abandoned by thee, and are become so very miserable in consequence, that we are a proverb among the people: "See the Hebrews! see their misery and wretchedness! see how low the wrath of God has brought down an offending people!" And the worst curse that can be imprecated against a wicked nation is: "Mayest thou become as wretched as the Jews;" or as the old Psalter: "Thou has seet us reprove til our neghburs: scornyng and hethyng til tha that er in our umgang. That es, gref, tourment that es of our neghburs, and that hethyng es noght sone gave or passand, that we suffer of tha, that er al aboute us. When men sais so byfal ye, als byfel…
Read AdamClarke on Psalms 44 →CambridgeThe Cambridge Bible for Schools and Colleges14. the heathen … the people] Render with R.V., the nations … the peoples. They point to our fate as a proverbial instance of a people abandoned by its God, and make us the subject of taunting songs: they shake their heads at us in derision. Cp. Deuteronomy 28:37; 1 Kings 9:7; Jeremiah 24:9; Joe 2:17 (R.V. marg.); Psalms 22:7; and generally Lamentations 2:15 ff.
Read Cambridge on Psalms 44 →Albert Barnes1798–1870Barnes' Notes on the BibleThou makest us a byword among heathen - The word rendered “by-word” - משׁל mâshâl - means properly a similitude or parable; then, a sententious saying, and apophthegm; then, a proverb; then, a song
Read Albert Barnes on Psalms 44 →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
You have made us a byword among the nations, a laughingstock among the peoples.
You make us a byword among the nations, a shaking of the head among the peoples.
You have made us a byword among the nations, a laughingstock among the peoples.
You made us an object of ridicule among the nations; foreigners treat us with contempt.
Tyndale line
Thou makest us a byword among the heathen, a shaking of the head among the people.
Thou makest us a byword among the nations, A shaking of the head among the peoples.
Thou makest us a byword among the nations, a shaking of the head among the peoples.
Thou makest us a by-word among the heathen, a shaking of the head among the people.
Thou makest vs a prouerbe among the nations, and a nodding of the head among the people.
Strictly literal
Thou makest us a byword among the nations, a shaking of the head among the peoples.
Thou makest us a simile among nations, A shaking of the head among peoples.
You make us an allegory among nations, || A shaking of the head among peoples.
(44:15) Thou renderest us a by-word among the nations, a shaking of the head among the people.
You make us an insult among the nations, a shaking of the head among the peoples.
From the Latin
All the glory of the king’s daughter is within in golden borders,
Simplified
You have made us a joke to the other nations; they scornfully shake their heads at us.
Our name is a word of shame among the nations, a sign for the shaking of heads among the peoples.
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 for this verse, with all seven words matched. This indicates a consistent understanding of the text across these witnesses.
תְּשִׂימֵ֣נוּ מָ֭שָׁל בַּגּוֹיִ֑ם מְנֽוֹד־ רֹ֝֗אשׁ בַּל־ אֻמִּֽים׃
7 of the 7 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 44:14
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.
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Imperf-2ms | Suff — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
מָשָׁל (mashal) refers to a proverb or parable, often characterized by parallelism and typically found in Hebrew Wisdom literature. It encompasses various forms such as aphorisms, bywords, and ethical maxims. The word is derived from a root suggesting superiority in mental action, indicating its metaphorical nature.
מָשָׁל n.m. proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
base
H4912 מָשָׁל proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
4912 mashal maw-shawl'
apparently from 4910 in some original sense of superiority in
mental action; properly, a pithy maxim, usually of
metaphorical nature; hence, a simile (as an adage, poem,
discourse):--byword, like, parable, proverb.
see HEBREW for 04910
מָשָׁל (ma.shal) — proverb.
1) proverb, parable
1a) proverb, proverbial saying, aphorism
1b) byword
1c) similitude, parable
1d) poem
1e) sentences of ethical wisdom, ethical maxims
HNcmsa — Noun common · masculine singular absoluteHNcmsa
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
HRd/Ncmpa — Preposition · noun common masculine plural absoluteHRd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
מָנוֹד (manowd) refers to a shaking or wagging motion, often associated with a nodding of the head in derision. The word is built from a root meaning to shake, and it captures the idea of movement, particularly in a dismissive context. The entries consistently emphasize this notion of shaking.
[מָנוֹד] n.[m.] a shaking, wagging
base
H4493 מָנוֹד
4493 manowd maw-node'
from 5110 a nodding or toss (of the head in
derision):--shaking.
see HEBREW for 05110
מָנוֹד (ma.nod) — shaking.
shaking, wagging
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
hed (ro'-sh, Aramaic re'sh, and in special sense gulgoleth, literally, "skull," "cut-off head" (1Ch 10:10), whence Golgotha (Mt 27:33; Mr 15:22; Joh 19:17); mera'ashah, literally, "head-rest," "pillow," "bolster" (1Ki 19:6); qodhqodh, literally, crown of the head (De 28:35; 33:16,20; 2Sa 14:25; Isa 3:17; Jer 48:45); barzel, "the head of an axe" (De…
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
HTn — ParticleHTn
אֻמָּה (ummah) refers to a community or collection of persons, encompassing meanings such as tribe and nation. It is derived from a root related to gathering, specifically linked to the concept of people. The term appears in contexts relating to groups within the Old Testament.
[אֻמָּה] n.f. tribe, people
base
H523 אֻמָּה tribe, people
523 'ummah oom-maw'
from the same as 517; a collection, i.e. community of
persons:--nation, people.
see HEBREW for 0517
אֻמָּה (um.mah) — people.
people, tribe, nation
Aramaic equivalent: um.mah (אֻמָּה "people" H0524)
HNcmpa — Noun common · masculine plural absoluteHNcmpa