Psalms 88:8 — Word Study
WLCהִרְחַ֥קְתָּ מְיֻדָּעַ֗י מִ֫מֶּ֥נִּי שַׁתַּ֣נִי תוֹעֵב֣וֹת לָ֑מוֹ כָּ֝לֻ֗א וְלֹ֣א אֵצֵֽא׃
BSAuponʻal to supportçâmak ragechêmâh allkôl wavemishbâr be occupiedʻânâh Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| הִרְחַ֥קְתָּ | you have removed far away | Verb, Hiphil, perfect second person masculine singular |
| מְיֻדָּעַ֗י | acquaintances my | Verb pual participle (passive) masculine plural common, suffix |
| מִ֫מֶּ֥נִּי | from me | Preposition, suffix |
| שַׁתַּ֣נִי | you have made me | Verb qal perfect second person masculine singular, suffix |
| תוֹעֵב֣וֹת | abominations | Noun common, feminine plural absolute |
| לָ֑מוֹ | to them | Preposition, suffix |
| כָּ֝לֻ֗א | [I am] shut up | Verb, Qal, participle (passive) masculine singular |
| וְלֹ֣א | and not | Conjunction, particle |
| אֵצֵֽא׃ | I will go out | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have removed my friends from me; You have made me repulsive to them; I am confined and cannot escape. |
| KJV | Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth. |
| ASV | Thou hast put mine acquaintance far from me; Thou hast made me an abomination unto them: I am shut up, and I cannot come forth. |
| YLT | Thou hast put mine acquaintance far from me, Thou hast made me an abomination to them, Shut up — I go not forth. |
| WEB | You have taken my friends from me. You have made me an abomination to them. I am confined, and I can’t escape. |
| BBE | You have sent my friends far away from me; you have made me a disgusting thing in their eyes: I am shut up, and not able to come out. |
The translations agree on the rendering of the key terms, particularly תוֹעֵב֣וֹת.
The structure features one main clause followed by two subordinate clauses, indicating the psalmist's feelings of abandonment and confinement.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעַל
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 88:8
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 Despairgenerated
Psalm 88:8 reveals the psalmist's profound sense of isolation as he feels that God has distanced him from his friends, making him seem repulsive to them. This lament captures a moment of deep emotional pain and abandonment, reflecting the psalmist's desperate plea for understanding and relief from his suffering, which continues in the following verses as he calls out to the Lord in grief.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 88:18 | You have removed my beloved and my friend; darkness is my closest companion. |
| 2 | Psalm 31:11 | Among all my enemies I am a disgrace, and among my neighbors even more. I am dreaded by my friends— they flee when they see me on the street. |
| 3 | Psalm 143:4 | My spirit grows faint within me; my heart is dismayed inside me. |
| 4 | 1 Samuel 23:18–20 | So the two of them made a covenant before the LORD. And David remained in Horesh, while Jonathan went home. |
| 5 | Job 19:13–19 | He has removed my brothers from me; my acquaintances have abandoned me. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — תוֹעֵב֣וֹת, to.'e.Votgenerated
The word תוֹעֵבַה (to'evah) means 'abomination' and is used to describe something that is morally or ritually repulsive. The psalmist uses it to express how he feels seen by others, indicating that he has become something detestable in their eyes.
This word is rooted in the concept of disgust and can refer to idolatry or other forms of wickedness. The emotional weight it carries in this context highlights the psalmist's feelings of shame and isolation.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses the term repulsive to translate תוֹעֵב֣וֹת, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is הִרְחַ֥קְתָּ, you have removed, which governs the entire structure. The sentence includes multiple clauses that describe the effects of this removal, including the psalmist's feelings of being made repulsive and confined.
The Hebrew structure places the verb at the forefront, establishing the action of removal as central to the psalmist's lament, followed by the consequences of that action.
Septuagint Backgroundgenerated
The Septuagint translates הִרְחַ֥קְתָּ with ἐπ’, indicating a sense of distancing. This choice reflects a similar understanding of separation as in the Hebrew text.
However, the LXX does not provide a direct equivalent for תוֹעֵב֣וֹת, which suggests a potential interpretive difference in how the Greek translators understood the emotional weight of the psalmist's experience.
In plain words — the whole versegenerated
Psalm 88:8 shows the psalmist feeling abandoned by his friends and made to feel repulsive. He expresses his deep sorrow and confinement, unable to escape his situation. This verse captures his emotional pain and longing for connection.
Frequently Asked Questionsgenerated
It indicates a deep sense of isolation and abandonment, where the psalmist feels cut off from those he once relied on.
This reflects his feelings of shame and how he perceives others view him due to his suffering.
It signifies a feeling of being trapped, both emotionally and physically, unable to find relief.
It encapsulates the psalmist's despair and cries for help, setting the stage for his plea to God throughout the psalm.
Reflection Questionsgenerated
- In what ways have I felt isolated or abandoned by those around me?
- How can I better understand and support others who may feel repulsive or rejected?
- What does it mean to me to feel confined, and how do I seek escape from such feelings?
- How can I express my feelings of despair to God, as the psalmist does?
The early church on this verse — how the Fathers read it
Augustine of Hippo interprets this verse to highlight the universal experience of feeling abandoned, suggesting that the acquaintances referred to are all men.
"You have put Mine acquaintance far from Me" [Psalms 88:8]. If we understand by acquaintance those whom He knew, it will be all men;Early Church Fathers on Psalms 88 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 88:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast put away mine acquaintance far from me,.... His familiar friends, who were well known to him, and he to them: it is a mercy and privilege to have good acquaintance, and hearty faithful
Read John Gill on Psalms 88 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth. Thou hast put away mine acquaintance far from me.
Read Robert Jamieson on Psalms 88 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI am so sad a spectacle of thy vengeance that my friends avoid and detest me, lest by conversing with me they should either be filled with terrors, which men naturally abhor, or be made partakers of my guilt or plagues. I am shut up; either in the pit or deep, mentioned , or in my own house or chamber, being afraid or ashamed to go abroad.
Read Matthew Poole on Psalms 88 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 88:8 Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: [I am] shut up, and I cannot come forth.Ver. 8. Thou hast put away mine acquaintance, &c.] Job and David complain of the like misery. Optimum solatium sodalitium; but woe to him that is alone. I am shut up] Miserably inclaved in this forlorn comfortless condition, a perpetual prisoner.
Read John Trapp on Psalms 88 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) I am shut up.—Not necessarily an actual imprisonment or incarceration on account of leprosy, but another figurative way of describing great trouble. Job 19:8 seems to have been before the poet.
Read Charles John Ellicott on Psalms 88 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Thou hast made me an abomination] This verse has been supposed to express the state of a leper, who, because of the infectious nature of his disease, is separated from his family - is abominable to all, and at last shut up in a separate house, whence he does not come out to mingle with society.
Read AdamClarke on Psalms 88 →
CambridgeThe Cambridge Bible for Schools and Colleges8. Like Job he is deserted even by his familiar friends (not merely acquaintance, as A.V.), and this is due to the act of God, Who has smitten him with a sickness which makes them loathe even the sight of him. Cp. Psalms 31:11; Job 19:13 ff., Job 19:19. He seems to describe himself as a leper like Job. Leprosy was a living death (Numbers 12:12): more than any other disease it was regarded as the direct ‘stroke’ of God (Job 19:21). The leper was cut off from all society and even from taking part in the public worship of God, and was compelled to live alone (Leviticus 13:46; 2 Chronicles 26:21). The reference is of course not to the temporary seclusion for the purpose of ascertaining whether…
Read Cambridge on Psalms 88 →
Albert Barnes1798–1870Barnes' Notes on the BibleThou hast put away mine acquaintance far from me - The same ground of complaint, or expression of the depth of affliction, occurs elsewhere, Psalms 31:11; Psalms 38:11; Psalms 69:8. See also Job 19:13-17.
Read Albert Barnes on Psalms 88 →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 removed my friends from me; You have made me repulsive to them; I am confined and cannot escape.
You have taken my friends from me. You have made me an abomination to them. I am confined, and I can’t escape.
You have removed my friends from me; You have made me repulsive to them; I am confined and cannot escape.
You cause those who know me to keep their distance; you make me an appalling sight to them. I am trapped and cannot get free.
Tyndale line
Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.
Thou hast put mine acquaintance far from me; Thou hast made me an abomination unto them: I am shut up, and I cannot come forth.
Thou hast put mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.
Thou hast put away my acquaintance far from me; thou hast made me an abomination to them: I am shut up, and I cannot come forth.
Thou hast put away mine acquaintance farre from me, and made mee to be abhorred of them: I am shut vp, and cannot get foorth.
Strictly literal
Thou hast put my familiar friends far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.
Thou hast put mine acquaintance far from me, Thou hast made me an abomination to them, Shut up — I go not forth.
You have put my acquaintance far from me, || You have made me an abomination to them, || Shut up—I do not go forth.
(88:9) Thou hast removed my acquaintances far from me; thou hast rendered me an abomination unto them: I am imprisoned, and I cannot go forth.
Because of you, my acquaintances avoid me. You have made me a shocking sight to them. I am hemmed in and I cannot escape.
From the Latin
God, who is glorified in the assembly of the saints: great and terrible above all them that are about him.
Simplified
You have made my friends avoid me by making me look repulsive to them. I'm trapped, I can't go out.
You have sent my friends far away from me; you have made me a disgusting thing in their eyes: I am shut up, and not able to come out.
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 largely agree in the wording of this verse, with six out of nine words matched. The differences in word order and the absence of a direct equivalent for some terms in the Septuagint highlight variations in interpretation.
הִרְחַ֥קְתָּ מְיֻדָּעַ֗י מִ֫מֶּ֥נִּי שַׁתַּ֣נִי תוֹעֵב֣וֹת לָ֑מוֹ כָּ֝לֻ֗א וְלֹ֣א אֵצֵֽא׃
6 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 88:8
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 רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
HVhp2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HVPsmpc/Sp1bs — Verb pual participle (passive) masculine plural common · suffixHVPsmpc/Sp1bs
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
HVqp2ms/Sp1bs — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp1bs
תּוֹעֵבַה (tow`ebah) means 'abomination' and refers to something morally disgusting. It can denote idolatry, unclean food, or ethical wickedness. The word is built from a feminine active participle of another root, and its usage encompasses both ritual and ethical contexts.
תּוֹעֵבַה 117 n.f. abomination
base
H8441 תּוֹעֵבַה abomination
8441 tow`ebah to-ay-baw'
or tonebah {to-ay-baw'}; feminine active participle of 8581;
properly, something disgusting (morally), i.e. (as noun) an
abhorrence; especially idolatry or (concretely) an idol:--
abominable (custom, thing), abomination.
see HEBREW for 08581
תּוֹעֵבַה (to.e.vah) — abomination.
1) a disgusting thing, abomination, abominable
1a) in ritual sense (of unclean food, idols, mixed marriages)
1b) in ethical sense (of wickedness etc)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
The Hebrew word כָּלָא (*kala'*) is a primitive root meaning to shut up, restrain, or withhold. It encompasses actions such as prohibiting or finishing something. The word appears in various forms and contexts in the Old Testament, including instances of restraint and withholding, as seen in verses like Genesis 23:6 and Psalm 119:101.
[כָּלָא] vb. shut up, restrain, withhold (NH id.; Aram. כְּלָא, Syriac; Eth. Ethiopic restrain, hinder; As. kâlû, id.; Ar. Arabic protect Qor 21:43 cf. Ba ZMG 1887, 605 Anm. 4)—
Qal Pf. 3 ms. sf. כְּלָאוֹ Je 32:3; 3 fs. כָּֽלְאָה Hg 1:10; 2 fs. sf. כְּלִתִ֫נִי I S 25:33; 1 s. כָּלִאתִי ψ 119:101; 3 pl. כָּֽלְאוּ Hg 1:10, כָּלוּ I S 6:10; Impf. 3 ms. יִכְלֶה Gn 23:6; 2 ms. תִכְלָא ψ 40:12; 2 fs. תִּכְלָ֑אִי Is 43:6; 1 s. אֶכְלָא ψ 40:10; Imv. sf. כְּלָאֵֽם Nu 11:28; Inf. cstr. לִכְלוֹא Ec 8:8; Pt.…
Read the full entry →H3607 כָּלָא shut up, restrain, withhold
3607 kala' kaw-law'
a primitive root; to restrict, by act (hold back or in) or
word (prohibit):--finish, forbid, keep (back), refrain,
restrain, retain, shut up, be stayed, withhold.
כָּלָא (ka.la) — to restrain.
1) to restrict, restrain, withhold, shut up, keep back, refrain, forbid
1a) (Qal)
1a1) to shut up
1a2) to restrain
1a3) to withhold
1b) (Niphal) to be restrained
1c) (Piel) to finish
HVqsmsa — Verb · Qal · participle (passive) masculine singularHVqsmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
