Isaiah 41:11 — Word Study
WLCהֵ֤ן יֵבֹ֙שׁוּ֙ וְיִכָּ֣לְמ֔וּ כֹּ֖ל הַנֶּחֱרִ֣ים בָּ֑ךְ יִֽהְי֥וּ כְאַ֛יִן וְיֹאבְד֖וּ אַנְשֵׁ֥י רִיבֶֽךָ׃
BSABeholdhên [look, see] allkôl [everything, every person] who ragechârâh [are incensed, furious] will be ashamedbûwsh▸ [disgraced, humiliated] and disgracedkâlam▸ [confounded, put to shame] with yourîyb will behâyâh▸ reduced to nothingʼayin [as nothing, nonexistent] and will perishʼâbad▸ [be destroyed, lost]
| Greek | English | Parsing |
|---|---|---|
| הֵ֤ן | there! | Particle |
| יֵבֹ֙שׁוּ֙ | they will be ashamed | Verb, Qal, imperfect third person masculine plural |
| וְיִכָּ֣לְמ֔וּ | and they may be put to shame | Conjunction, verb niphal third person masculine plural |
| כֹּ֖ל | all | Noun common, masculine singular absolute |
| הַנֶּחֱרִ֣ים | those [who] are angry | Particle, verb niphal participle (active) masculine plural |
| בָּ֑ךְ | with you | Preposition, suffix |
| יִֽהְי֥וּ | they will be | Verb, Qal, imperfect third person masculine plural |
| כְאַ֛יִן | as nothing | Preposition, noun common masculine singular absolute |
| וְיֹאבְד֖וּ | so they may perish | Conjunction, verb qal third person masculine plural |
| אַנְשֵׁ֥י | [the] people of | Noun common, masculine plural construct |
| רִיבֶֽךָ׃ | strife your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, all who rage against you will be ashamed and disgraced; those who contend with you will be reduced to nothing and will perish. |
| KJV | Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. |
| ASV | Behold, all they that are incensed against thee shall be put to shame and confounded: they that strive with thee shall be as nothing, and shall perish. |
| YLT | Lo, all those displeased with thee, They are ashamed and blush, They are as nothing, yea, perish Do the men who strive with thee. |
| WEB | Behold, all those who are incensed against you will be disappointed and confounded. Those who strive with you will be like nothing, and shall perish. |
| BBE | Truly, all those who are angry with you will be made low and put to shame: those desiring to do you wrong will come to nothing and never again be seen. |
All translations agree on the meaning of the verse, emphasizing the shame and disgrace of Israel's enemies.
The sentence is structured with a main clause followed by a subordinate clause, emphasizing the fate of the enemies of Israel.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹשׁ
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 41:11
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 Assurance to Israelgenerated
Isaiah 41:11 is part of a passage where God comforts Israel, reminding them of His presence and support. He assures them that their enemies, who are angry and contend with them, will ultimately be put to shame and reduced to nothing. This promise emphasizes God's power over those who oppose His people, reinforcing the theme of divine protection throughout the chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 45:24 | Surely they will say of Me, ‘In the LORD alone are righteousness and strength.’” All who rage against Him will come to Him and be put to shame. |
| 2 | Isaiah 49:26 | I will make your oppressors eat their own flesh; they will be drunk on their own blood, as with wine. Then all mankind will know that I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob.” |
| 3 | Isaiah 54:17 | No weapon formed against you shall prosper, and you will refute every tongue that accuses you. This is the heritage of the servants of the LORD, and their vindication is from Me,” declares the LORD. |
| 4 | Isaiah 60:12–14 | For the nation or kingdom that will not serve you will perish; it will be utterly destroyed. |
| 5 | Exodus 11:8 | And all these officials of yours will come and bow before me, saying, ‘Go, you and all the people who follow you!’ After that, I will depart.” And hot with anger, Moses left Pharaoh’s presence. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יֵבֹ֙שׁוּ֙, ye.Vo.shugenerated
The verb יֵבֹשׁוּ (ye.Vo.shu) is in the imperfect tense, indicating an action that will take place in the future. It conveys the idea of being ashamed, which encompasses feelings of guilt or disappointment. This word is often used in contexts where individuals face the consequences of their actions, highlighting a strong emotional response to failure or disgrace.
The usage in this verse indicates that those who rage against Israel will experience shame as a direct result of their actions. This is not merely a feeling but a public acknowledgment of their defeat, reinforcing God's promise that He will vindicate His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the enemies of Israel will be ashamed and disgraced.
Sentence Structuregenerated
The verse comprises multiple clauses, with the main action centered around the verbs יֵבֹ֙שׁוּ֙ and יִכָּ֣לְמ֔וּ, both of which describe the fate of Israel's enemies. The structure emphasizes the consequences of their actions, with the verbs leading the clauses and the subjects being the enemies of Israel.
This arrangement highlights the certainty of God's promise, where the verbs indicate future actions that will befall those who contend with His people.
Septuagint Backgroundgenerated
The Septuagint translates יֵבֹ֙שׁוּ֙ as αἰσχυνθήσονται (aischunthēsontai), which also means 'they will be ashamed.' This choice maintains the original meaning while using a Greek term that emphasizes public disgrace.
This translation choice reflects a similar understanding of the emotional and social consequences of shame, aligning with the Hebrew text's intent.
In plain words — the whole versegenerated
Isaiah 41:11 assures Israel that all who are angry with them will be ashamed and come to nothing. God promises that those who contend with His people will face disgrace and perish, emphasizing His protection over Israel.
Frequently Asked Questionsgenerated
It means that their anger and opposition will ultimately lead to their disgrace, as God will ensure their defeat.
This verse shows that God actively defends His people against their enemies and assures them of victory over those who oppose them.
Examples include the deliverance of Israel from Egypt, the victories in battles during the conquest of Canaan, and the restoration of the Jewish people after the Babylonian exile.
It indicates that those who oppose God's people will not only be ashamed but will also face complete destruction, reinforcing the certainty of God's judgment.
Reflection Questionsgenerated
- In what ways have I seen God protect me or others from harm?
- How can I respond to those who oppose me with confidence in God's promises?
- What does it mean to me that God assures His people of victory over their enemies?
- How can I share the message of God's protection and assurance with others?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, interpreting it as a promise of God's deliverance for Israel from their enemies.
This is what already happened figuratively in the epoch of the Babylonians, since the God of the universe destroyed their empire, liberated the Jews from bitter servitude and brought them back to the land of their ancestors.Early Church Fathers on Isaiah 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 41:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, all they that were incensed against thee,.... For rejecting their idols, and idol worship; for receiving the Gospel, and professing it: shall be ashamed and confounded; their idols not being
Read John Gill on Isaiah 41 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. Ashamed - put to the shame of defeat (cf. Isaiah 54:17; Romans 9:33).
Read Robert Jamieson on Isaiah 41 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShall be ashamed and confounded, both because their hopes and designs shall be utterly disappointed, and because the mischief which they contrived against thee shall fall upon themselves. Shall be as nothing; shall come to nothing, or perish, as the next clause explains it.
Read Matthew Poole on Isaiah 41 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 41:11 Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish.Ver. 11. Behold, all that were incensed against thee.] These and the following precious promises the Jews misapply to the coming and kingdom of their Messiah, the Papists to their hierarchy. Let every true servant of God take them home as spoken to himself; every promise droppeth myrrh and mercy.
Read John Trapp on Isaiah 41 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11, 12) Behold . . .—The choice of the Servant has, as its complement, the indignation of Jehovah against those who attack him, and this thought is emphasised by a four-fold iteration. “They that strive with thee, &c,” represents the Hebrew idiom, the men of thy conflict, which stands emphatically at the end of each clause.
Read Charles John Ellicott on Isaiah 41 →
CambridgeThe Cambridge Bible for Schools and Colleges11–13. Humanly speaking Israel has cause for fear, being surrounded by opponents; but they shall be put to utter confusion. 11f. incensed] lit. “inflamed,” as in ch. Isaiah 45:24; Son 1:6. The precise form occurs only in these passages. they that strive … them that contend … they that war] Lit. men of thy contention … strife … warfare; a climax which Delitzsch renders by adversarii, inimici, hostes. These expressions are emphatic and stand at the end of their respective clauses, and to each are attached two (logical) predicates; hence in Isaiah 41:11 we should read (as R.V. nearly): they shall be as nothing, and shall perish—the men etc. thou shalt seek and not find them that &c.] Cf. ch.…
Read Cambridge on Isaiah 41 →
Albert Barnes1798–1870Barnes' Notes on the BibleAll they that were incensed against thee - They who were enraged against thee, that is, the Chaldeans who made war upon you, and reduced you to bondage.
Read Albert Barnes on Isaiah 41 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. The tables shall turn. Israel’s persecutors hitherto shall come to mortification, and, like their idols, to nothingness. The usual conversive Hebrew past tenses here contemplate things yet future as already past.
Read Daniel Denison Whedon on Isaiah 41 →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
Behold, all who rage against you will be ashamed and disgraced; those who contend with you will be reduced to nothing and will perish.
Behold, all those who are incensed against you will be disappointed and confounded. Those who strive with you will be like nothing, and shall perish.
Behold, all who rage against you will be ashamed and disgraced; those who contend with you will be reduced to nothing and will perish.
Look, all who were angry at you will be ashamed and humiliated; your adversaries will be reduced to nothing and perish.
Tyndale line
Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish.
Behold, all they that are incensed against thee shall be put to shame and confounded: they that strive with thee shall be as nothing, and shall perish.
Behold, all they that are incensed against thee shall be ashamed and confounded: they that strive with thee shall be as nothing, and shall perish.
Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that contend with thee shall perish.
Beholde, all they that prouoke thee, shalbe ashamed, and confounded: they shalbe as nothing, and they that striue with thee, shall perish.
Strictly literal
Lo, all that are incensed against thee shall be ashamed and confounded; they that strive with thee shall be as nothing, and shall perish.
Lo, all those displeased with thee, They are ashamed and blush, They are as nothing, yea, perish Do the men who strive with thee.
Behold, all those displeased with you, || They are ashamed and blush, || They are as nothing, indeed, || The men who strive with you perish.
Behold, ashamed and confounded shall be all that were incensed against thee; they shall be as naught and perish—the men that strive with thee.
See, they will be ashamed and disgraced, all who have been angry with you; they will be as nothing and will perish, those who oppose you.
From the Latin
Behold all that fight against thee shall be confounded and ashamed, they shall be as nothing, and the men shall perish that strive against thee.
Simplified
See—everyone who is angry with you will be ashamed and disgraced. Those who fight against you will end up as nothing and die.
Truly, all those who are angry with you will be made low and put to shame: those desiring to do you wrong will come to nothing and never again be seen.
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, the Septuagint, and the Dead Sea Scrolls generally agree on the wording and meaning of this verse. The Septuagint matches closely with the Hebrew, while the Dead Sea Scrolls provide partial support, confirming key elements of the text despite some variations in wording.
הֵ֤ן יֵבֹ֙שׁוּ֙ וְיִכָּ֣לְמ֔וּ כֹּ֖ל הַנֶּחֱרִ֣ים בָּ֑ךְ יִֽהְי֥וּ כְאַ֛יִן וְיֹאבְד֖וּ אַנְשֵׁ֥י רִיבֶֽךָ׃
10 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
הן יבשו ויכלמו כל הנחרים ב׳ך יהיו כאין ויבשו אנשי ריב׳ך
11 words on the leather.
הן יבושו ויכלמו כול הנחרים ב׳כה יובדו כול אנשי ריב׳כה
10 words of the verse are on this fragment. The rest of the verse is not on it.
[הן] [יבשו] [ויכלמו] כל הנחרים ב׳ך [ויאבדו] [אנשי] [ריב׳ך]
9 words of the verse are on this fragment — 2 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 41:11
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
כָּלַם (kalam) is a Hebrew verb that primarily means to humiliate or insult. It has various forms, including Niphal (to be humiliated) and Hiphil (to humiliate others). The word conveys a sense of shame and confusion, indicating both the act of causing shame and the experience of being shamed.
[כָּלַם] vb. only Niph. Hoph. be humiliated, Hiph. humiliate
Niph. be humiliated, ashamed, put to shame, dishonoured, confounded
Hiph.
put to shame = insult, humiliate
exhibit shame
Hoph.
we were not insulted, humiliated
they were put to shame, dishonoured, confounded
base
H3637 [כָּלַם] only Niph. Hoph. be humiliated, Hiph. humiliate
3637 kalam kaw-lawm'
a primitive root; properly, to wound; but only figuratively,
to taunt or insult:--be (make) ashamed, blush, be confounded,
be put to confusion, hurt, reproach, (do, put to) shame.
כָּלַם (ka.lam) — be humiliated.
1) to insult, shame, humiliate, blush, be ashamed, be put to shame, be reproached, be put to confusion, be humiliated
1a) (Niphal)
1a1) to be humiliated, be ashamed
1a2) to be put to shame, be dishonoured, be confounded
1b) (Hiphil)
1b1) to put to shame, insult, humiliate, cause shame to
1b2) to exhibit shame
1c) (Hophal)
1c1) to be insulted, be humiliated
1c2) to be put to shame, be dishonoured, be confounded
Conj | V-Niphal-Imperf-3mp — Conjunction · verb niphal third person masculine pluralHC/VNu3mp
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular absoluteHNcmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
Art | V-Niphal — Particle · verb niphal participle (active) masculine pluralHTd/VNrmpa
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
nuth'-ing (lo', lo' @me'umah, etc.; medeis, oudeis): "Nothing" is represented by various words and phrases, often with lo', which is properly a substantive with the meaning of "nothing." Most frequently we have lo' me'umah, "not anything" (Ge 40:15; Jud 14:6).
Other forms are lo' dhabhar, "not anything"; (Ge 19:8); lo'khol, "not any(thing)" (Ge 11:6; Pr 13:7); la' (Aramaic), "no," "nothing" (Da 4:35, "as nothing"); 'ephec, "end," "cessation" (Isa 34:12); bilti, "without," "save," "not" (
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
