Ezekiel 16:42 — Word Study
WLCוַהֲנִחֹתִ֤י חֲמָתִי֙ בָּ֔ךְ וְסָ֥רָה קִנְאָתִ֖י מִמֵּ֑ךְ וְשָׁ֣קַטְתִּ֔י וְלֹ֥א אֶכְעַ֖ס עֽוֹד׃
BSASo I will lay to restnûwach [cause to cease, make to rest] My wrathchêmâh [intense anger, rage] and My jealousyqinʼâh [strong feelings of envy, spiritual passion] will turn awayçûwr [depart, remove] from youmin Then I will be calmshâqaṭ [quiet, at peace] and nolôʼ longerʻôwd [not, still not] angrykaʻaç▸ [provoked, enraged]
| Greek | English | Parsing |
|---|---|---|
| וַהֲנִחֹתִ֤י | and I will give rest to | Verb, Hiphil, sequential perfect first person common singular |
| חֲמָתִי֙ | rage my | Noun common feminine singular construct, suffix |
| בָּ֔ךְ | on you | Preposition, suffix |
| וְסָ֥רָה | and it will turn aside | Verb, Qal, sequential perfect third person feminine singular |
| קִנְאָתִ֖י | jealousy my | Noun common feminine singular construct, suffix |
| מִמֵּ֑ךְ | from you | Preposition, suffix |
| וְשָׁ֣קַטְתִּ֔י | and I will be at peace | Verb, Qal, sequential perfect first person common singular |
| וְלֹ֥א | and not | Conjunction, particle |
| אֶכְעַ֖ס | I will be angry | Verb, Qal, imperfect first person common singular |
| עֽוֹד׃ | again | Adv |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So I will lay to rest My wrath against you, and My jealousy will turn away from you. Then I will be calm and no longer angry. |
| KJV | So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry. |
| ASV | So will I cause my wrath toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry. |
| YLT | And I have caused My fury against thee to rest, And My jealousy hath turned aside from thee, And I have been quiet, and I am not angry any more. |
| WEB | So I will cause my wrath toward you to rest, and my jealousy will depart from you. I will be quiet, and will not be angry any more. |
| BBE | And the heat of my wrath against you will have an end, and my bitter feeling will be turned away from you, and I will be quiet and will be angry no longer. |
The translations agree on the meaning of God's intention to calm His anger and jealousy.
The sentence consists of multiple main clauses, each expressing a different aspect of God's emotional transition.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנוּחַ
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 — Ezekiel 16:42
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 — God's Promise of Restorationgenerated
Ezekiel 16:42 is part of a broader message where God declares His intention to restore Israel after their unfaithfulness. The context highlights God's deep emotions, including wrath and jealousy, but also His desire for reconciliation and peace with His people. This passage follows a declaration of judgment and serves as a promise of future calmness and restoration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 5:13 | And when My anger is spent and I have vented My wrath against them, I will be appeased. And when I have spent My wrath on them, they will know that I, the LORD, in My zeal have spoken. |
| 2 | Ezekiel 21:17 | I too will strike My hands together, and I will satisfy My wrath.’ I, the LORD, have spoken.” |
| 3 | 2 Samuel 21:14 | And they buried the bones of Saul and his son Jonathan in Zela in the land of Benjamin, in the tomb of Saul’s father Kish. After they had done everything the king had commanded, God answered their prayers for the land. |
| 4 | Isaiah 1:24 | Therefore the Lord GOD of Hosts, the Mighty One of Israel, declares: “Ah, I will be relieved of My foes and avenge Myself on My enemies. |
| 5 | Zechariah 6:8 | Then the LORD summoned me and said, “Behold, those going to the land of the north have given rest to My Spirit in the land of the north.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — וַהֲנִחֹתִ֤י, va.ha.ni.cho.Tigenerated
The verb נוּחַ (nuach) means to rest or settle down, indicating a cessation of activity or emotion. In this verse, it is used in the Hiphil form, suggesting that God will actively cause His anger to cease, bringing peace to the relationship with Israel.
This word appears frequently in the Hebrew Bible, often in contexts where rest or tranquility is emphasized. The choice of this verb reflects God's intention to bring about a state of calmness after a period of anger.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the core meaning of this verse, emphasizing God's intention to calm His anger and jealousy towards Israel.
Sentence Structuregenerated
The finite verb וַהֲנִחֹתִ֤י (va.ha.ni.cho.Ti) governs the main clause, indicating God's action to bring rest to His wrath. The structure includes additional clauses that describe God's jealousy turning away and His state of calmness.
The sentence is constructed with a series of clauses that detail the sequence of God's emotional transition from anger to peace, emphasizing the transformation in His relationship with Israel.
Septuagint Backgroundgenerated
The Septuagint translates וַהֲנִחֹתִ֤י as ἐπαφήσω (epaphēsō), meaning 'I will cause to cease.' This choice reflects a direct intention to bring about a cessation of anger, similar to the Hebrew meaning.
The Greek term captures the active role of God in calming His emotions, aligning closely with the Hebrew verb's implications.
In plain words — the whole versegenerated
Ezekiel 16:42 shows God promising to calm His anger and jealousy towards Israel. He expresses His intention to bring peace after a time of judgment, indicating His desire for reconciliation with His people.
Frequently Asked Questionsgenerated
It means that God will cease His anger and bring peace to His relationship with Israel, indicating a desire for reconciliation.
God's jealousy reflects His passionate commitment to His people and His desire for their faithfulness, similar to how a husband desires loyalty from his wife.
God's anger is a response to Israel's unfaithfulness, but it is not permanent; He desires to restore peace and calmness once they return to Him.
It signifies a restoration of the relationship between God and Israel, showing that He is willing to forgive and heal their brokenness.
Reflection Questionsgenerated
- In what ways have I experienced God's peace after a time of anger or conflict?
- How can I recognize and respond to God's jealousy in my own life?
- What steps can I take to restore my relationship with God when I feel distant from Him?
- How does understanding God's emotions help me in my own relationships?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on God's anger and mercy as seen in this verse, emphasizing the importance of repentance and God's willingness to forgive.
If you do not recover your senses when you have been chastised, if you are not corrected when you have been reproved, if you despise when you are beaten,Early Church Fathers on Ezekiel 16 →
Mighty is the wrath of the Lord when he is not angry with us here, for, then, he reserves us like a calf for slaughter. In fact, he says to Jerusalem, “Many are your sins and many your iniquities,Early Church Fathers on Ezekiel 16 →
It is when God shows no anger to sinners that his anger is great. So in the case of Ezekiel he said to Jerusalem, “Now I shall not be angry with you,Early Church Fathers on Ezekiel 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 16:42 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo will I make my fury towards thee to rest,.... When the Jews should cease from their idolatries, and no more worship the gods of the nations, then the fury of the Lord, and the effects of it,
Read John Gill on Ezekiel 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.
Read Robert Jamieson on Ezekiel 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt may admit a doubt, whether this be spoken in way of promise and kindness, or of menace and wrath. This latter seems intended, as if God said, The jealousy whereto you have provoked me will never cease till these judgments have utterly destroyed you, and cut you off, as the anger of an abused husband ceaseth in the divorce and public punishment of the adulteress. My jealousy shall depart from thee; I will no more concern myself for thee, nor be troubled at thy carriage, whatever it be, since thou art no more mine. Will be no more angry, with the anger which is in the breast of a husband troubled for and angry at the miscarriages of a wife he loved.
Read Matthew Poole on Ezekiel 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 16:42 So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.Ver. 42. So I will make my fury toward thee to rest.] Sept., I will dismiss mine anger upon thee. Like as when Haman was hanged, Ahasuerus’ s wrath was pacified; and as when Jonah was cast overboard, the sea was calmed.
Read John Trapp on Ezekiel 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(42) My fury . . . to rest.—Not in pity but in satiety, as having accomplished the utter desolation of Israel.
Read Charles John Ellicott on Ezekiel 16 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 42. I will be quiet and will be no more angry.] I will completely abandon thee; have nothing more to do with thee; think no more of thee. When God in judgment ceases to reprehend, this is the severest judgment.
Read AdamClarke on Ezekiel 16 →
CambridgeThe Cambridge Bible for Schools and Colleges42. make my fury … to rest] i.e. satisfy and appease it. Cf. ch. Ezekiel 5:13.
Read Cambridge on Ezekiel 16 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible42. Make my fury toward thee to rest — Literally, satisfy my fury upon thee. (See Ezekiel 16:13.)
Read Daniel Denison Whedon on Ezekiel 16 →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
So I will lay to rest My wrath against you, and My jealousy will turn away from you. Then I will be calm and no longer angry.
So I will cause my wrath toward you to rest, and my jealousy will depart from you. I will be quiet, and will not be angry any more.
So I will lay to rest My wrath against you, and My jealousy will turn away from you. Then I will be calm and no longer angry.
I will exhaust my rage on you, and then my fury will turn from you. I will calm down and no longer be angry.
Tyndale line
So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.
So will I cause my wrath toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.
So will I satisfy my fury upon thee, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.
So will I make my fury towards thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.
So will I make my wrath towarde thee to rest, and my ielousie shall depart from thee, and I will cease and be no more angrie.
Strictly literal
And I will appease my fury against thee, and my jealousy shall depart from thee; and I will be quiet, and will be no more angry.
And I have caused My fury against thee to rest, And My jealousy hath turned aside from thee, And I have been quiet, and I am not angry any more.
And I have caused My fury against you to rest, || And My jealousy has turned aside from you, || And I have been quiet, and I am not angry anymore.
And then will I assuage my fury on thee, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.
Then I will calm my fury against you; my anger will leave you, for I will be satisfied, and will no longer be angry.
From the Latin
And my indignation shall rest in thee: and my jealousy shall depart from thee, and I will cease and be angry no more.
Simplified
Then I will finish being jealous and furious with you. I will calm down and won't be angry any more.
And the heat of my wrath against you will have an end, and my bitter feeling will be turned away from you, and I will be quiet and will be angry no longer.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in their wording, with both texts conveying God's promise to cease His anger and jealousy. There are no significant variations in this verse between the two witnesses.
וַהֲנִחֹתִ֤י חֲמָתִי֙ בָּ֔ךְ וְסָ֥רָה קִנְאָתִ֖י מִמֵּ֑ךְ וְשָׁ֣קַטְתִּ֔י וְלֹ֥א אֶכְעַ֖ס עֽוֹד׃
10 of the 10 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 Ezekiel 16:42
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.
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
(nuach, menuchah, "cessation from motion," "peace," "quiet," etc.; anapausis, [@katapausis): "Rest" in the above sense is of frequent occurrence, and is the translation of several words with various applications and shades of meaning, chiefly of the words given above. It is applied to God as ceasing from the work of creating on the 7th day (Ge 2:2 f) ; as having His place of rest in the midst of His people in the temple (1Ch 28:2; Ps 132:8,14); as resting in His love among His people (Ze 3:17, the Revised Version margin "Hebrew, `be silent' "). The 7th day was to be one of rest (Ex 16:23; 31:15; see SABBATH); the land also was to have its rest in the 7th year (
Rest
(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, “rest from weariness” (Matt. 11:28).
(3.) Gr. anesis, “relaxation” (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., “sabbath”), a rest like that of God when he had finished the work of creation.
In Ac 9:31, refers to the respite from persecution enjoyed by the Christians in Palestine, after the conversion of Saul of Tarsus, during the last two years of Caligula’s short reign, A. D. 39 and 40, when the Jews were so harassed by the attempts of the emperor to force them to worship him as a god, that they forbore to afflict the followers of Christ.
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
קִנְאָה (qin'ah) encompasses a range of meanings including ardor, zeal, and jealousy, often reflecting intense emotional states. It can denote a jealous disposition, particularly in the context of relationships, as well as religious zeal and divine jealousy. The term is rooted in the concept of envy and can imply anger, both in human interactions and in God's response to humanity.
קִנְאָה n.f. ardour, zeal, jealousy
base
H7068 קִנְאָה ardour, zeal, jealousy
7068 qin'ah kin-aw'
from 7065; jealousy or envy:--envy(-ied), jealousy, X sake,
zeal.
see HEBREW for 07065
קִנְאָה (qin.ah) — jealousy.
1) ardour, zeal, jealousy
1a) ardour, jealousy, jealous disposition (of husband)
1a1) sexual passion
1b) ardour of zeal (of religious zeal)
1b1) of men for God
1b2) of men for the house of God
1b3) of God for his people
1c) ardour of anger
1c1) of men against adversaries
1c2) of God against men
1d) envy (of man)
1e) jealousy (resulting in the wrath of God)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/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
Prep | Suff — Preposition · suffixHR/Sp2fs
שָׁקַט (shaqat) is a Hebrew verb meaning to be quiet or undisturbed. It encompasses a range of meanings including tranquility, inactivity, and rest, and can refer to both people and land. The Hiphil form indicates causing quietness or showing quietness. There are no significant disagreements among the lexicons regarding its meanings.
שָׁקַט vb. be quiet, undisturbed
Qal be quiet, undisturbed
of land, at peace
be quiet, inactive
Hiph.
shew quietness (inner causat.), of men
cause quietness
base
H8252 שָׁקַט be quiet, undisturbed .be quiet, undisturbed . of land, at peace
. be quiet, inactive
. . shew quietness (inner causat.), of men
. cause quietness
8252 shaqat shaw-kat'
a primitive root; to repose (usually figurative):--appease,
idleness, (at, be at, be in, give) quiet(-ness), (be at, be
in, give, have, take) rest, settle, be still.
שָׁקַט (sha.qat) — to quiet.
1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed
1a) (Qal)
1a1) to be quiet, be undisturbed
1a1a) to be at peace (of land)
1a2) to be quiet, be inactive
1b) (Hiphil)
1b1) to show quietness
1b1a) quietness, display of quietness (subst)
1b2) to quiet, be quiet
1b3) to cause quietness, pacify, allay
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
כָּעַס (ka`as) is a Hebrew verb that conveys a range of emotions related to anger and vexation. It can mean to be angry, vexed, or indignant, and can also imply provoking someone to anger. The word has different forms, including Qal (to be angry), Piel (to provoke to anger), and Hiphil (to vex).
כָּעַס vb. be vexed, angry
Qal
be vexed, indignant
be angry
Piel. provoke to anger
Hiph.
vex
vex, provoke to anger
base
H3707 כָּעַס be vexed, angry
3707 ka`ac kaw-as'
a primitive root; to trouble; by implication, to grieve,
rage, be indignant:--be angry, be grieved, take indignation,
provoke (to anger, unto wrath), have sorrow, vex, be wroth.
כָּעַס (ka.as) — to provoke.
1) to be angry, be vexed, be indignant, be wroth, be grieved, provoke to anger and wrath
1a) (Qal)
1a1) to be vexed, be indignant
1a2) to be angry
1b) (Piel) to provoke to anger
1c) (Hiphil)
1c1) to vex
1c2) to vex, provoke to anger
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
