Isaiah 40:7 — Word Study
WLCיָבֵ֤שׁ חָצִיר֙ נָ֣בֵֽל צִ֔יץ כִּ֛י ר֥וּחַ יְהוָ֖ה נָ֣שְׁבָה בּ֑וֹ אָכֵ֥ן חָצִ֖יר הָעָֽם׃
BSAThe grasschâtsîyr withersyâbêsh■ [withering away, drying up] [and] the flowerstsîyts [bright, gleaming things] fallnâbêl■ whenkîy the breathrûwach [spirit, wind] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] blowsnâshab■ indeedʼâkên the peopleʻam [a nation, a group of individuals] are grasschâtsîyr [like a leek, a type of plant]
| Greek | English | Parsing |
|---|---|---|
| יָבֵ֤שׁ | it dries up | Verb, Qal, perfect third person masculine singular |
| חָצִיר֙ | grass | Noun common, masculine singular absolute |
| נָ֣בֵֽל | it withers | Verb, Qal, perfect third person masculine singular |
| צִ֔יץ | a flower | Noun common, masculine singular absolute |
| כִּ֛י | if | Particle |
| ר֥וּחַ | [the] breath of | Noun common, feminine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| נָ֣שְׁבָה | it blows | Verb, Qal, perfect third person feminine singular |
| בּ֑וֹ | on it | Preposition, suffix |
| אָכֵ֥ן | truly | Particle |
| חָצִ֖יר | [is] grass | Noun common, masculine singular absolute |
| הָעָֽם׃ | the people | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The grass withers and the flowers fall when the breath of the LORD blows on them; indeed, the people are grass. |
| KJV | The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass. |
| ASV | The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass. |
| YLT | Withered hath grass, faded the flower, For the Spirit of Jehovah blew upon it, Surely the people [is] grass; |
| WEB | The grass withers, the flower fades, because Yahweh’s breath blows on it. Surely the people are like grass. |
| BBE | The grass becomes dry, the flower is dead; because the breath of the Lord goes over it: truly the people is grass. |
Where they part company is יָבֵשׁ — see How Translations Differ.
The main clause presents the action of withering, while the subordinate clauses provide the cause and the comparison to people.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצִיץ
verbיָבֵשׁ
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 — Isaiah 40:7
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 — The Transience of Lifegenerated
Isaiah 40:7 emphasizes the fleeting nature of human life by comparing it to grass and flowers, which wither and fall when God's breath blows upon them. This passage serves as a reminder of the impermanence of life and the enduring nature of God's word, which stands forever, as reiterated in Isaiah 40:8.
Cross References
The Key Word — יָבֵשׁ, ya.Veshgenerated
The verb יָבֵשׁ (yabesh) means to wither or dry up, often used to describe plants that have lost their vitality due to lack of water. The parsing indicates it is a perfect tense verb, third person masculine singular, suggesting a completed action.
This word conveys a sense of desiccation and loss of freshness, emphasizing the temporary state of grass and flowers, which serve as metaphors for human life.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses withers and falls to describe the fate of grass and flowers, aligning with the KJV and ASV.
Sentence Structuregenerated
The main verb יָבֵשׁ governs the sentence, with two subjects: חָצִיר (grass) and צִ֔יץ (flower). The structure highlights the relationship between the action of withering and the subjects affected by it.
The sentence uses a straightforward order, placing the verb first, followed by the subjects, which emphasizes the action occurring to them.
Septuagint Backgroundgenerated
The Septuagint translates יָבֵשׁ as ἐχηράνθη (it dried up), which conveys a similar meaning but may imply a more passive state of drying compared to the Hebrew.
This choice reflects a broadening of the concept, focusing on the result of drying rather than the active process of withering.
In plain words — the whole versegenerated
Isaiah 40:7 uses the imagery of grass and flowers to illustrate the fleeting nature of human life. It states that when God's breath blows on them, they wither and fall, just like people are compared to grass. This emphasizes that while life is temporary, God's word remains eternal.
Frequently Asked Questionsgenerated
It signifies the temporary nature of life, highlighting that just as grass and flowers fade, so too do human beings.
The verse contrasts the fleeting nature of grass with the enduring nature of God's word, which stands forever.
The breath of the LORD symbolizes God's power and control over creation, illustrating how His will can cause life to wither.
This comparison emphasizes human fragility and the inevitability of mortality, reminding readers of their dependence on God.
Reflection Questionsgenerated
- In what ways do I see the temporary nature of life around me?
- How can I find comfort in the promise that God's word stands forever?
- What does it mean for me to live with the awareness of my own fragility?
- How can I encourage others to focus on the enduring truths of God's word?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 40:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe grass withereth, the flower fadeth,.... And so does man, and all his glory and goodliness: because the Spirit of the Lord bloweth upon it: alluding to some impetuous and blasting wind blowing
Read John Gill on Isaiah 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass. The grass withereth ... because the Spirit of the Lord bloweth upon it - or, the wind of Yahweh (Psalms 103:16).
Read Robert Jamieson on Isaiah 40 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Spirit of the Lord; or, the breath, &c, as this word is rendered, ; the wind, as it frequently signifies, which hath this effect upon grass and flowers, . The people; the same which he called flesh, and said they were grass, ; which, that he might prove, in this verse he first declares the frail nature of grass and flowers, and then he applies this to the people. Or, this people; the Jews no less than the Gentiles; for here is an article in the Hebrew text, which is frequently emphatical and restrictive.
Read Matthew Poole on Isaiah 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 40:7 The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people [is] grass.Ver. 7. Because the Spirit of the Lord bloweth upon it.] Or, when the breath of the Lord bloweth upon it. God can easily blow men to destruction, dissipate them as so many vile dust heaps. Surely the people is grass.] Have we not heard; have we not seen from the beginning; doth not every day’ s experience seal to it, that all flesh is grass? yea, hath not God oft heard our attestations? We shake our heads, we confess it is true, &c., and yet we lay it not rightly to heart, though so deeply assevered and assured us.
Read John Trapp on Isaiah 40 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) The spirit of the Lord bloweth upon it.—Better, the breath, or the wind of Jehovah, as we are still in the region of the parable, and the agency is destructive, and not quickening. A “wind of Jehovah” would be a mighty storm-blast, tearing up the grass and hurling it to destruction. The image of the fading flower reminds us of the well-known Homeric simile, “As are the generations of leaves, so are those of men.” (Comp. Psalms 103:15-16.) The word of our God . . .—Primarily the prophetic word revealing the will of God, but including all manifestations of His being (Psalms 119:41; Psalms 119:65; Psalms 119:89; John 1:1).
Read Charles John Ellicott on Isaiah 40 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. The grass withereth] The whole of this verse is wanting in three of Kennicott's and five of De Rossi's MSS., and in a very correct and ancient MS. of my own, and also in the Septuagint and Arabic. Surely the people - "Verily this people"] So the Syriac; who perhaps read העם הזה haam hazzeh. Because the spirit of the Lord - "When the wind of JEHOVAH"] רוח יהוה ruach Jehovah, a wind of JEHOVAH, is a Hebraism, meaning no more than a strong wind. It is well known that a hot wind in the east destroys every green thing. Compare Psalms 103:16. Two MSS. omit the word יהוה Yehovah, Jehovah.
Read AdamClarke on Isaiah 40 →CambridgeThe Cambridge Bible for Schools and Colleges7. the spirit of the Lord] Better as R.V. the breath of the LORD, i.e. the wind (Psalms 103:16), specially the scorching east-wind (Hosea 13:15) or Sirocco, which blows chiefly in the spring, blighting the fresh vegetation (see Smith, Hist. Geog. of Palestine, pp. 67 ff.). surely the people is grass] “The people,” used absolutely, must apparently mean “humanity”; although there are no strict parallels to this sense. To understand it of Israel is opposed to the prophet’s general teaching and misrepresents his meaning here. It is not Israel, but the enemies of Israel, whose perishableness he is concerned to assert. The words at best are a flat repetition of Isa 40:6 and should probably be…
Read Cambridge on Isaiah 40 →Albert Barnes1798–1870Barnes' Notes on the BibleThe grass withereth - Soon withers. Its beauty is soon gone. The flower fadeth - Soon fades; or fades when the wind of Yahweh passes over it. So is also with man.
Read Albert Barnes on Isaiah 40 →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
The grass withers and the flowers fall when the breath of the LORD blows on them; indeed, the people are grass.
The grass withers, the flower fades, because Yahweh’s breath blows on it. Surely the people are like grass.
The grass withers and the flowers fall when the breath of the LORD blows on them; indeed, the people are grass.
The grass dries up, the flowers wither, when the wind sent by the Lord blows on them. Surely humanity is like grass.
Tyndale line
The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass.
The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass.
The grass withereth, the flower fadeth; because the breath of the LORD bloweth upon it: surely the people is grass.
The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass.
The grasse withereth, the floure fadeth, because the Spirite of the Lord bloweth vpon it: surely the people is grasse.
Strictly literal
The grass withereth, the flower fadeth, for the breath of Jehovah bloweth upon it: surely the people is grass.
Withered hath grass, faded the flower, For the Spirit of Jehovah blew upon it, Surely the people [is] grass;
Grass has withered, the flower faded, || For the Spirit of YHWH blew on it, || Surely the people [is] grass;
The grass withereth, the flower fadeth; because the breath of the Lord hath blown upon it; surely the people is grass.
The grass withers and the flower wilts when the breath of Yahweh blows on it; surely humanity is grass.
From the Latin
The grass is withered, and the dower is fallen, because the spirit of the Lord hath blown upon it. Indeed the people is grass:
Simplified
The grass wilts and the flower fades when the Lord breathes on them. Yes, the people are grass!
The grass becomes dry, the flower is dead; because the breath of the Lord goes over it: truly the people is grass.
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 Dead Sea Scrolls align closely, with the scrolls preserving the same essential wording as the MT. The Septuagint, however, shows significant variation in structure and word choice.
יָבֵ֤שׁ חָצִיר֙ נָ֣בֵֽל צִ֔יץ כִּ֛י ר֥וּחַ יְהוָ֖ה נָ֣שְׁבָה בּ֑וֹ אָכֵ֥ן חָצִ֖יר הָעָֽם׃
3 of the 12 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.
יבש חציר נבל ציצ כי רוח יייי נשבה ב׳וא הכן חציר העם
12 words on the leather.
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 Isaiah 40:7
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.
יָבֵשׁ (yabesh) primarily means to be dry or to wither. It can refer to something that is dried up or lacking moisture, as well as the act of drying something out. The word has different forms, including Qal (to be dry), Piel (to make dry), and Hiphil (to dry up). It conveys a sense of desiccation or loss of vitality.
יָבֵשׁ vb. be dry, dried up, withered
Qal
be dry, dried up without moisture
be dried up
Pi. make dry, dry up
Hiph. dry up, make dry
dry up water
make dry, wither
exhibit dryness
base
H3001 יָבֵשׁ be dry, dried up, withered
3001 yabesh yaw-bashe'
a primitive root; to be ashamed, confused or disappointed;
also (as failing) to dry up (as water) or wither (as
herbage):--be ashamed, clean, be confounded, (make) dry (up),
(do) shame(-fully), X utterly, wither (away).
יָבֵשׁ (ya.vesh) — to wither.
1) to make dry, wither, be dry, become dry, be dried up, be withered
1a) (Qal)
1a1) to be dry, be dried up, be without moisture
1a2) to be dried up
1b) (Piel) to make dry, dry up
1c) (Hiphil)
1c1) to dry up, make dry
1c1a) to dry up (water)
1c1b) to make dry, wither
1c1c) to exhibit dryness
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
חָצִיר (chatsiyr) refers to green grass or herbage, and can also denote leeks. The entries highlight its association with the greenness of a courtyard and its use as food for animals. Additionally, it is noted as a symbol of things that perish quickly.
חָצִיר n.m. green grass, herbage
grass, as food for animals;spec. of leeks
as type of what is quickly perishing
base
H2682a חָצִיר green grass, herbage H2682b חָצִיר green grass, herbage
2682 chatsiyr khaw-tseer'
perhaps originally the same as 2681, from the greenness of a
courtyard; grass; also a leek (collectively):--grass, hay,
herb, leek.
see HEBREW for 02681
חָצִיר (cha.tsir) — grass.
1a) grass
1b) of the quickly perishing (fig.)
חָצִיר (cha.tsir) — leek.
grass, leek, green grass, herbage
N-ms — Noun common · masculine singular absoluteHNcmsa
gras:
(1) chatsir, from a root meaning "greenness"; compare Arabic Khudra, which includes grasses and green vegetables (1Ki 18:5; 2Ki 19:26; Job 40:15; Ps 104:14, etc.). Isa 15:6 is translated in the King James Version "have," the Revised Version (British and American) "grass"; Pr 27:25, English Versions of the Bible "hay," margin "Hebrew grass"; Nu 11:5 English Versions of the Bible translates "leeks." It is a term for herbage in general.
Grass
(1.) Heb. hatsir, ripe grass fit for mowing (1 Kings 18:5; Job 40:15; Ps. 104:14). As the herbage rapidly fades under the scorching sun, it is used as an image of the brevity of human life (Isa. 40:6, 7; Ps. 90:5). In Num. 11:5 this word is rendered “leeks.”
(2.) Heb. deshe’, green grass (Gen. 1:11, 12; Isa. 66:14; Deut. 32:2). “The sickly and forced blades of grass which spring up on the flat…
Sometimes means any green herbage, Isa 15:6, and sometimes the usual food of cattle, Ps 104:14. The quick growth of grass, its tenderness, and its rapid combustion when dry, have furnished the sacred writers with some of their most appropriate illustrations, Ps 90:5,6 92:7 103:15,16 Isa 40:6-8 51:12 Jas 1:10 1Pe 1:24. All sorts of grass and small shrubs are still used in Syria for fuel, on account of the scarcity of wood, Mt 6:28-30. Travelers in that country often see grass growing on the housetops, the roofs…
נָבַל (nabal) has two main meanings: to be senseless or foolish, and to wither or fade. It can describe both a moral failing and a physical decline, such as a plant wilting. The word's usage in the Old Testament reflects these themes, though the lexicons do not present significant disagreement on its meanings.
נָבַל vb. be senseless, foolish
Qal if thou hast been foolish in lifting up thyself
Pi. regard or treat as a נָבָל (q.v.), i.e. with contumely
base
נָבֵל vb. sink or drop down, languish, wither and fall, fade
Qal
sink or drop down
usu. fall like a leaf, or flower wither and fall, fade
base
H5034a נָבֵל be senseless, foolish H5034b נָבֵל sink or dropdown, languish, wither and fall, fade
5034 nabel naw-bale'
a primitive root; to wilt; generally, to fall away, fail,
faint; figuratively, to be foolish or (morally) wicked;
causatively, to despise, disgrace:--disgrace, dishounour,
lightly esteem, fade (away, - ing), fall (down, -ling, off),
do foolishly, come to nought, X surely, make vile, wither.
נָבַל (na.val) — be senseless.
1) to be senseless, be foolish
1a) (Qal) to be foolish
1b) (Piel)
1b1) to regard or treat as foolish
1b2) to treat with contempt
נָבֵל (na.vel) — to wither.
1) to sink or drop down, languish, wither and fall, fade
1a) (Qal)
1a1) to sink or drop down
1a2) to fall, wither and fall, fade
1a3) to droop
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
צִיץ (tsits) primarily means 'flower' or 'blossom,' but can also refer to a 'wing' or a 'shining thing,' such as a decorative plate. The word is linked to the idea of brightness, as seen in its usage in Jeremiah 48:9, where its meaning is considered uncertain. There are variations in definitions, particularly regarding its application to wings.
צִיץ n.m. 1. blossom, flower. 2. shining thing
base
צִיץ n.[m.] meaning dubious; only in Je 48:9 usu. wings
ref
H6731a צִיץ blossom, flower H6731b צִיץ meaning dubious; wings
6731 tsiyts tseets
or tsits {tseets}; from 6692; properly, glistening, i.e. a
burnished plate; also a flower (as bright-colored); a wing (as
gleaming in the air):--blossom, flower, plate, wing.
see HEBREW for 06692
צִיץ (tsits) — flower.
1) flower, bloom
1a) flower, bloom
1b) shining thing (of gold plate on high priest's mitre) (metaph.)
Also means: tsi.tsah (צִיצָה "flower" H6733)
צִיץ (tsits) — feather.
1) feather, wing
1a) meaning uncertain
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
Conj — ParticleHTc
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
נָשַׁב (nashab) is a Hebrew verb meaning to blow, with implications of dispersing or driving away. It appears in different forms, such as Qal, which refers to the act of blowing, and Hiphil, which means to cause to blow. The entries emphasize its basic meaning and usage in the Old Testament.
[נָשַׁב] vb. blow
Qal the breath of י׳ has blown upon it.
Hiph. he causes his wind to blow
base
H5380 נָשַׁב blow
5380 nashab naw-shab'
a primitive root; to blow; by implication, to
disperse:--(cause to) blow, drive away.
נָשַׁב (na.shav) — to blow.
1) to blow
1a) (Qal) to blow
1b) (Hiphil)
1b1) to cause to blow
1b2) to disperse, to drive away
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word אָכֵן (*aken*) is an adverb that conveys strong affirmation, meaning 'surely' or 'truly.' It can also emphasize contrast, translating to 'but indeed' or 'but in fact.' The word is derived from related roots indicating firmness and certainty.
אָכֵן adv. with strong asseverative force:
surely, truly
emphasizing a contrast, but indeed, but in fact
base
H403 אָכֵן with strong asseverative force: . surely, truly
. emphasizing a contrast, but indeed, but in fact
403 'aken aw-kane'
from 3559 (compare 3651); firmly; figuratively, surely; also
(advers.) but:--but, certainly, nevertheless, surely, truly,
verily.
see HEBREW for 03559
see HEBREW for 03651
אָכֵן (a.khen) — surely.
1) surely, truly, indeed
1a) truly, indeed (strong assertive force)
1b) but indeed, but in fact (emphasizing a contrast)
Adv — ParticleHTj
חָצִיר (chatsiyr) refers to green grass or herbage, and can also denote leeks. The entries highlight its association with the greenness of a courtyard and its use as food for animals. Additionally, it is noted as a symbol of things that perish quickly.
חָצִיר n.m. green grass, herbage
grass, as food for animals;spec. of leeks
as type of what is quickly perishing
base
H2682a חָצִיר green grass, herbage H2682b חָצִיר green grass, herbage
2682 chatsiyr khaw-tseer'
perhaps originally the same as 2681, from the greenness of a
courtyard; grass; also a leek (collectively):--grass, hay,
herb, leek.
see HEBREW for 02681
חָצִיר (cha.tsir) — grass.
1a) grass
1b) of the quickly perishing (fig.)
חָצִיר (cha.tsir) — leek.
grass, leek, green grass, herbage
N-ms — Noun common · masculine singular absoluteHNcmsa
gras:
(1) chatsir, from a root meaning "greenness"; compare Arabic Khudra, which includes grasses and green vegetables (1Ki 18:5; 2Ki 19:26; Job 40:15; Ps 104:14, etc.). Isa 15:6 is translated in the King James Version "have," the Revised Version (British and American) "grass"; Pr 27:25, English Versions of the Bible "hay," margin "Hebrew grass"; Nu 11:5 English Versions of the Bible translates "leeks." It is a term for herbage in general.
Grass
(1.) Heb. hatsir, ripe grass fit for mowing (1 Kings 18:5; Job 40:15; Ps. 104:14). As the herbage rapidly fades under the scorching sun, it is used as an image of the brevity of human life (Isa. 40:6, 7; Ps. 90:5). In Num. 11:5 this word is rendered “leeks.”
(2.) Heb. deshe’, green grass (Gen. 1:11, 12; Isa. 66:14; Deut. 32:2). “The sickly and forced blades of grass which spring up on the flat…
Sometimes means any green herbage, Isa 15:6, and sometimes the usual food of cattle, Ps 104:14. The quick growth of grass, its tenderness, and its rapid combustion when dry, have furnished the sacred writers with some of their most appropriate illustrations, Ps 90:5,6 92:7 103:15,16 Isa 40:6-8 51:12 Jas 1:10 1Pe 1:24. All sorts of grass and small shrubs are still used in Syria for fuel, on account of the scarcity of wood, Mt 6:28-30. Travelers in that country often see grass growing on the housetops, the roofs…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…