Psalms 49:10 — Word Study
WLCכִּ֤י יִרְאֶ֨ה׀ חֲכָ֘מִ֤ים יָמ֗וּתוּ יַ֤חַד כְּסִ֣יל וָבַ֣עַר יֹאבֵ֑דוּ וְעָזְב֖וּ לַאֲחֵרִ֣ים חֵילָֽם׃
BSAit is clearrâʼâh▸ [evident, obvious to all]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| יִרְאֶ֨ה׀ | anyone will see | Verb, Qal, imperfect third person masculine singular |
| חֲכָ֘מִ֤ים | wise [people] | |
| יָמ֗וּתוּ | they die | Verb, Qal, imperfect third person masculine plural |
| יַ֤חַד | alike | Noun common, masculine singular absolute |
| כְּסִ֣יל | a fool | |
| וָבַ֣עַר | and a stupid [person] | Conjunction |
| יֹאבֵ֑דוּ | they perish | Verb, Qal, imperfect third person masculine plural |
| וְעָזְב֖וּ | and they leave | Verb, Qal, sequential perfect third person common plural |
| לַאֲחֵרִ֣ים | to other [people] | Preposition |
| חֵילָֽם׃ | wealth their | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For it is clear that wise men die, and the foolish and the senseless both perish and leave their wealth to others. |
| KJV | For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. |
| ASV | For he shall see it. Wise men die; The fool and the brutish alike perish, And leave their wealth to others. |
| YLT | For he seeth wise men die, Together the foolish and brutish perish, And have left to others their wealth. |
| WEB | For he sees that wise men die; likewise the fool and the senseless perish, and leave their wealth to others. |
| BBE | For he sees that wise men come to their end, and foolish persons of low behaviour come to destruction together, letting their wealth go to others. |
Where they part company is חֵילָֽם — see How Translations Differ.
The main clause introduces the observation, followed by two subordinate clauses that elaborate on the fate of the wise and foolish.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעוֹד
verbחָיָה
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 49:10
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 — Meditation on Mortalitygenerated
Psalms 49:10 reflects on the inevitability of death for both the wise and the foolish. The psalmist emphasizes that wealth does not prevent death and ultimately belongs to others after one’s passing. This theme resonates throughout the psalm, which contrasts human wisdom with the transient nature of life and possessions, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 2:16–21 | For there is no lasting remembrance of the wise, just as with the fool, seeing that both will be forgotten in the days to come. Alas, the wise man will die just like the fool! |
| 2 | Ecclesiastes 9:1–2 | So I took all this to heart and concluded that the righteous and the wise, as well as their deeds, are in God’s hands. Man does not know what lies ahead, whether love or hate. |
| 3 | Romans 5:12–14 | Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned. |
| 4 | Hebrews 9:27 | Just as man is appointed to die once, and after that to face judgment, |
| 5 | Psalm 73:22 | I was senseless and ignorant; I was a brute beast before You. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — חֲכָמִ֤ים, cha.Kha.Mimgenerated
The word חָכָם (chakam) refers to a wise person, encompassing intelligence, skill, and discernment. It describes those who possess understanding and are often seen as leaders or advisors. The parsing indicates that it is a masculine plural noun, suggesting a group of wise individuals.
In this verse, the psalmist highlights that even the wise are not exempt from death, which serves as a sobering reminder of the common fate shared by all humanity.
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 structure of the verse centers around a main clause introduced by the conjunction כִּי (ki), meaning 'for'. The finite verb יִרְאֶ֨ה (yir'eh) governs the subject חֲכָ֘מִ֤ים (cha.Kha.Mim), indicating that wise people are the focus of this observation.
The verse then presents a series of actions: the wise die, the foolish perish, and they leave their wealth to others. The parallel structure emphasizes the shared fate of both groups.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew term חֲכָמִ֤ים is rendered as σοφοὶ (sophoi), which means 'wise'. This translation maintains the original meaning while reflecting the Greek understanding of wisdom.
The choice of ὄψεται (
In plain words — the whole versegenerated
Psalms 49:10 tells us that wise people and fools alike die, and they leave their wealth to others. This verse reminds us that death is a common fate for everyone, regardless of their wisdom or foolishness.
Frequently Asked Questionsgenerated
It signifies that no amount of wisdom can prevent death; all people, regardless of their understanding, face mortality.
The psalmist highlights that wealth does not accompany a person after death, emphasizing the futility of accumulating riches.
The surrounding verses continue to explore themes of mortality and the temporary nature of life, reinforcing the message of this verse.
The term 'fool' contrasts with the wise, illustrating that both groups ultimately share the same fate in death.
Reflection Questionsgenerated
- How does understanding that both wise and foolish people die affect my view of wealth?
- In what ways can I apply the wisdom of this verse to my life decisions?
- What does this passage teach about the value of discernment and understanding?
- How can I help others recognize the futility of chasing after wealth?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of wisdom and folly in life. Their comments highlight the moral lessons derived from the psalmist's observations.
A fool has no discernment, and his thoughts are stupid. The unwise person can think, but what he thinks is bad: “The unwise person has said that there is no God.” He is culpably wicked because he knows what goodness is.Early Church Fathers on Psalms 49 →
"For he shall not see death, though he shall have seen wise men dying" [Psalms 49:10].Early Church Fathers on Psalms 49 →
All those great, wise and outspoken will die, not only the foolish and those who gather riches. They are unwilling to have mercy on the ones in need, and they leave their riches behind for others.Early Church Fathers on Psalms 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 49:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor he seeth [that] wise men die,.... This is a reason convincing the rich man, that with all his riches he cannot redeem his brother from death; since he must see, by daily and constant experience,
Read John Gill on Psalms 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. -The universality of death might show the ungodly rich man that God may call him away at any moment.
Read Robert Jamieson on Psalms 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe seeth; an impersonal expression. Every man sees and knows it; it is visible and evident, both from reason and from universal experience, that all men die, without any difference between wise and fools, good and bad. To others; he saith not, to sons or kindred; but indefinitely, to others because he is wholly uncertain to whom he shall leave him, to friends, or strangers, or enemies; which he mentions as a great vanity in riches. They neither can save him from death, nor will accompany him in and after death, and after his death will be disposed he knows not how nor to whom.
Read Matthew Poole on Psalms 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 49:10 For he seeth [that] wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.Ver. 10. For he seeth that wise men die, likewise the fool] This to be a truth, etiam muta clamant cadavera, the dead corpses of both do preach and proclaim, by a dumb kind of eloquence. Death maketh no difference; Pallida mors aequo, &c. It is appointed for all men once to die. It lieth as a man’ s lot, as the word αποκειται signifieth, Hebrews 9:27, and all men can say, We are all mortal; but, alas, we say it for most part, magis usu quam sensu, more of custom than feeling; for we live as if our lives were riveted upon eternity, and we should never come to a…
Read John Trapp on Psalms 49 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) For he seeth.—The clauses are wrongly divided in the Authorised Version. Translate— “On the contrary he must see it (the grave), Wise men must die . . . Likewise the fool and the stupid must perish.” The wealth of the prudent will not avail any more for indefinite prolongation of life, than that of fools.
Read Charles John Ellicott on Psalms 49 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. For he seeth that wise men die] Though they may be rich, and their wisdom teach them the best method of managing their riches so as to derive all the good from them they can possibly produce, yet they die as well as the fool and the poor ignorant man; and their wealth is left to others who will be equally disappointed in their expectation from it.
Read AdamClarke on Psalms 49 →CambridgeThe Cambridge Bible for Schools and Colleges10. For he seeth that wise men die] Experience shews the rich man that all alike come to the grave. Even wisdom cannot deliver its possessor. This rendering is on the whole preferable to that of R.V. marg., Yea, he (the brother or the rich man) shall see it (the pit): wise men die &c. ‘Wise’ and ‘fool’ are words characteristic of the Wisdom literature. The former occurs but once again in the Psalter, and 46 times in Proverbs: the latter but twice in the Psalter, and 49 times in Proverbs. likewise &c.] Fool and brutish perish together. Perhaps the use of different verbs is intended to distinguish between the end of the wise man and the end of the fool and the brutish, the self-confident…
Read Cambridge on Psalms 49 →Albert Barnes1798–1870Barnes' Notes on the BibleFor he seeth that wise men die - He must see this; he does see it. He perceives that no one can be saved from death. It comes on all alike - the wise and the unwise. Nothing saves from it.
Read Albert Barnes on Psalms 49 →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
For it is clear that wise men die, and the foolish and the senseless both perish and leave their wealth to others.
For he sees that wise men die; likewise the fool and the senseless perish, and leave their wealth to others.
For it is clear that wise men die, and the foolish and the senseless both perish and leave their wealth to others.
Surely one sees that even wise people die; fools and spiritually insensitive people all pass away and leave their wealth to others.
Tyndale line
For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.
For he shall see it. Wise men die; The fool and the brutish alike perish, And leave their wealth to others.
For he seeth that wise men die, the fool and the brutish together perish, and leave their wealth to others.
For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.
For he seeth that wise men die, and also that the ignorant and foolish perish, and leaue their riches for others.
Strictly literal
For he seeth that wise men die; all alike, the fool and the brutish perish, and they leave their wealth to others.
For he seeth wise men die, Together the foolish and brutish perish, And have left to others their wealth.
For he sees wise men die, || Together the foolish and brutish perish, || And have left their wealth to others.
(49:11) For he must see that wise men die, that together the fool and the brutish person perish and leave to others their wealth.
For he will see decay. Wise men die; the fool and the brute alike perish and leave their wealth to others.
From the Latin
For all the beasts of the woods are mine: the cattle on the hills, and the oxen.
Simplified
Everyone knows that the wise die, those who are foolish and stupid too, leaving what they have to the next generation.
For he sees that wise men come to their end, and foolish persons of low behaviour come to destruction together, letting their wealth go to others.
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 presents the verse as it stands, while the Septuagint aligns closely with it, capturing the essence of the original Hebrew. The Dead Sea Scrolls fragments also reflect similar themes, although some words are partially restored, indicating the text's preservation over time.
כִּ֤י יִרְאֶ֨ה׀ חֲכָ֘מִ֤ים יָמ֗וּתוּ יַ֤חַד כְּסִ֣יל וָבַ֣עַר יֹאבֵ֑דוּ וְעָזְב֖וּ לַאֲחֵרִ֣ים חֵילָֽם׃
7 of the 11 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.
ויחי עוד לנצח ולא [יראה] [השחת]
6 words of the verse are on this fragment — 2 supplied entire by an editor.
[ויחי] עוד לנצח [לוא] [יראה] [השחת]
6 words of the verse are on this fragment — 1 partly restored, 4 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 49:10
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
HAampa — HAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
HNcmsa — Noun common · masculine singular absoluteHNcmsa
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
HAamsa — HAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
בַּ֫עַר (ba'ar) refers to brutishness or stupidity, often used to describe a foolish person. It is derived from a root meaning 'foot' in a sense of consumption. The term appears in a poetic context, emphasizing a lack of intelligence or base behavior.
בַּ֫עַר n.m. brutishness (only poet.)
base
H1198 בַּ֫עַר
1198 ba`ar bah'-ar
from 1197; properly, foot (as consumed); i.e. (by exten.) of
cattle brutishness; (concretely) stupid:--brutish (person),
foolish.
see HEBREW for 01197
בַּ֫עַר (ba.ar) — stupid.
brutishness, stupidity, brutish (person)
HC/Aamsa — ConjunctionHC/Aamsa
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)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
Hc/Vqq3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
HR/Aampa — PrepositionHR/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
HNcmsc/Sp3mp — Noun common masculine singular construct · suffixHNcmsc/Sp3mp