Isaiah 49:4 — Word Study
WLCוַאֲנִ֤י אָמַ֙רְתִּי֙ לְרִ֣יק יָגַ֔עְתִּי לְתֹ֥הוּ וְהֶ֖בֶל כֹּחִ֣י כִלֵּ֑יתִי אָכֵן֙ מִשְׁפָּטִ֣י אֶת־ יְהוָ֔ה וּפְעֻלָּתִ֖י אֶת־ אֱלֹהָֽי׃
BSA◂But Iʼănîy saidʼâmar■ I have laboredyâgaʻ■ [to no purpose] in vainrîyq [without result, emptily] I have spentkâlâh■ My strengthkôach [power, might] in futilitytôhûw [emptiness, worthlessness] and vanityhebel [transitory, unsatisfactory] yetʼâkên My vindicationmishpâṭ [justice, right] is withʼêth the LORDYᵉhôvâh [Yehovah, the supreme God] and My rewardpᵉʻullâh [wages, recompense] is withʼêth My Godʼĕlôhîym [Elohim, the one true God]
| Greek | English | Parsing |
|---|---|---|
| וַאֲנִ֤י | and I | Conjunction, pronoun |
| אָמַ֙רְתִּי֙ | I said | Verb, Qal, perfect first person common singular |
| לְרִ֣יק | to emptiness | Preposition, noun common masculine singular absolute |
| יָגַ֔עְתִּי | I have labored | Verb, Qal, perfect first person common singular |
| לְתֹ֥הוּ | to nothingness | Preposition, noun common masculine singular absolute |
| וְהֶ֖בֶל | and futility | Conjunction, noun common masculine singular absolute |
| כֹּחִ֣י | strength my | Noun common masculine singular construct, suffix |
| כִלֵּ֑יתִי | I have caused to fail | Verb, Piel, perfect first person common singular |
| אָכֵן֙ | nevertheless | Particle |
| מִשְׁפָּטִ֣י | justice my | Noun common masculine singular construct, suffix |
| אֶת־ | [is] with | Preposition |
| יְהוָ֔ה | Yahweh | Noun proper |
| וּפְעֻלָּתִ֖י | and recompense my | Conjunction, noun common feminine singular construct, suffix |
| אֶת־ | [is] with | Preposition |
| אֱלֹהָֽי׃ | God my | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I said, “I have labored in vain, I have spent My strength in futility and vanity; yet My vindication is with the LORD, and My reward is with My God.” |
| KJV | Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the LORD, and my work with my God. |
| ASV | But I said, I have labored in vain, I have spent my strength for nought and vanity; yet surely the justice due to me is with Jehovah, and my recompense with my God. |
| YLT | And I said, 'For a vain thing I laboured, For emptiness and vanity my power I consumed, But my judgment [is] with Jehovah, And my wage with my God. |
| WEB | But I said, “I have labored in vain. I have spent my strength in vain for nothing; yet surely the justice due to me is with Yahweh, and my reward with my God.” |
| BBE | And I said, I have undergone weariness for nothing, I have given my strength for no purpose or profit: but still the Lord will take up my cause, and my God will give me my reward. |
Where they part company is לְרִ֣יק — see How Translations Differ.
The main clause is followed by two contrasting clauses that shift the focus from despair to hope.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbאָמַר
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 49:4
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 Servant's Reflectiongenerated
Isaiah 49:4 presents a moment of introspection for the servant of the Lord, who feels that their efforts have been in vain. This verse encapsulates the struggle between the servant's perception of futility and the steadfast belief in God's justice and reward. It is a part of a broader narrative that discusses the servant's mission and the challenges faced while fulfilling God's purpose, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 65:2 | All day long I have held out My hands to an obstinate people who walk in the wrong path, who follow their own imaginations, |
| 2 | Ezekiel 3:19 | But if you warn a wicked man and he does not turn from his wickedness and his wicked way, he will die in his iniquity, but you will have saved yourself. |
| 3 | Matthew 17:17 | “O unbelieving and perverse generation!” Jesus replied. “How long must I remain with you? How long must I put up with you? Bring the boy here to Me.” |
| 4 | Matthew 23:37 | O Jerusalem, Jerusalem, who kills the prophets and stones those sent to her, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were unwilling! |
| 5 | John 1:11 | He came to His own, and His own did not receive Him. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — לְרִ֣יק, le.Rikgenerated
The word רִיק (riq) conveys the idea of emptiness or worthlessness. It is often used to describe actions or endeavors that yield no results or are without value. In this verse, it highlights the speaker's feelings of having labored in vain, emphasizing the emotional weight of unfulfilled efforts.
The parsing indicates that it functions as a noun in this context, suggesting a state of being rather than a mere action. This reinforces the sense of despair that accompanies the speaker's labor, as they reflect on the futility of their efforts.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of לְרִ֣יק, with in vain being used consistently across the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb אָמַ֙רְתִּי֙, I said, governs the structure of the verse, with several phrases providing context to the speaker's declaration. The first clause expresses the speaker's feelings of futility, followed by a contrasting clause that asserts their faith in divine justice.
The arrangement of the Hebrew words places emphasis on the speaker's personal experience and emotional state, culminating in a declaration of faith despite feelings of despair.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew לְרִ֣יק is rendered as κενῶς (kenōs), which carries a similar meaning of emptiness or void. This choice reflects the translators' understanding of the emotional weight behind the Hebrew term.
The use of κενῶς emphasizes the futility of the speaker's labor, aligning closely with the Hebrew context while also engaging with the Greek audience's understanding of emptiness.
In plain words — the whole versegenerated
Isaiah 49:4 shows the servant expressing feelings of frustration over their efforts, stating that they have labored in vain and spent their strength without result. Despite these feelings, the servant affirms that their vindication is with the Lord and their reward is with God, highlighting a deep trust in divine justice.
Frequently Asked Questionsgenerated
The speaker is expressing a sense of futility regarding their efforts, feeling that their work has not yielded any meaningful results.
Despite feeling that their labor is in vain, the speaker maintains hope in God's justice and believes that their reward is secure with Him.
These terms emphasize the belief that, although the speaker feels unproductive, God will ultimately provide justice and recompense for their efforts.
This verse is part of a passage that reflects on the servant's mission and the challenges faced, highlighting the tension between perceived failure and divine purpose.
Reflection Questionsgenerated
- In what areas of my life do I feel like my efforts are in vain, and how can I trust God with those feelings?
- How can I find assurance in God's justice when I feel unrecognized or unappreciated?
- What does this verse teach about the relationship between effort and reward in our spiritual lives?
- How can I encourage others who may feel their labor is in vain?
The early church on this verse — how the Fathers read it
The early church fathers reference this verse to discuss the nature of Christ's mission and the human experience of labor and reward.
For it was a labor for the Word to come among us and to surrender himself to human fragility. But “my judgment” is the punishment of the Father that I [the Savior] have turned into a feast for their salvation.Early Church Fathers on Isaiah 49 →
It is necessary to recognize that he says these things as a human. For in the holy Gospels Christ as a human makes a number of humble declarations. For instance, … “I do nothing from myself.”Early Church Fathers on Isaiah 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 49:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen I said,.... The Messiah said, by way of objection, in a view of what treatment he should meet with, or when entered on his work, and which he found by experience, what follows: I have laboured
Read John Gill on Isaiah 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the LORD, and my work with my God. Then I said. "I" - Messiah.
Read Robert Jamieson on Isaiah 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen I said, by way of objection. Lord, thou sayest thou wilt be glorified by my ministry; but I find it otherwise. I have laboured in vain, I have spent my strength for nought, without any considerable fruit of my word and works among the Israelites. My judgment; my right, the reward which by his promise and my purchase is my right. Judgment is oft put for that which is just or right, as , and in many other places. And so this clause agrees with the next; and the sense of both is this; Though I see no fruit of my labour among the Jews, and meet with nothing but contempt, and reproach, and ill usage from them; yet God sees my fidelity and diligence in my work, and he will give judgment for…
Read Matthew Poole on Isaiah 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 49:4 Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: [yet] surely my judgment [is] with the LORD, and my work with my God. Ver. 4. Then said I: I have laboured in vain.] I have done little more than preached my hearers to hell. The Pharisees and the lawyers "rejected the counsel of God against themselves"; they would not be forewarned to "flee from the wrath to come"; to "escape the damnation of hell." Our Saviour lost his sweet words upon them: so did the prophet Isaiah upon his untoward countrymen, who refused to be reformed, hated to be healed. Nothing was unconquerable to his pains, who had, as one saith of Jul. Scaliger, ‘ a golden wit in…
Read John Trapp on Isaiah 49 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Then I said.—The accents of disappointment sound strangely on coming from the lips of the true Servant; but the prophet had learnt by his own experience that this formed part of the discipline of every true servant of God, in proportion to the thoroughness of his service, and therefore it was not strange to him that the ideal Servant should also taste that bitterness. We find in the prophet of Anathoth a partial illustration of the law (Jeremiah 20:14). We find its highest fulfilment in the cries of Gethsemane and Golgotha, The sense of failure is surmounted only, as here, by looking to another judgment than man’s, and another reward (better than “work”). (Comp. 1 Corinthians 4:3.)
Read Charles John Ellicott on Isaiah 49 →CambridgeThe Cambridge Bible for Schools and Colleges4. Although cast down for a moment by his want of success, he does not yield to despondency (cf. Isaiah 42:4), but leaves his cause in the hands of God. Then I said] R.V. But I said (with a certain emphasis on the “I”). my judgment] i.e. “my right,” as in ch. Isaiah 40:27. my work should be my recompence (R.V.); see ch. Isaiah 40:10.
Read Cambridge on Isaiah 49 →Albert Barnes1798–1870Barnes' Notes on the BibleThen I said - I the Messiah. In the previous verses he speaks of his appointment to the office of Messiah, and of his dignity.
Read Albert Barnes on Isaiah 49 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. This innermost holy Israel coming to an ideal personality, the Messiah, has wrought long and wearily with little apparent result. The world seems no better for his labours.
Read Daniel Denison Whedon on Isaiah 49 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But I said, “I have labored in vain, I have spent My strength in futility and vanity; yet My vindication is with the LORD, and My reward is with My God.”
But I said, “I have labored in vain. I have spent my strength in vain for nothing; yet surely the justice due to me is with Yahweh, and my reward with my God.”
But I said, “I have labored in vain, I have spent My strength in futility and vanity; yet My vindication is with the LORD, and My reward is with My God.”
But I thought, “I have worked in vain; I have expended my energy for absolutely nothing.” But the Lord will vindicate me; my God will reward me.
Tyndale line
Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the LORD, and my work with my God.
But I said, I have labored in vain, I have spent my strength for nought and vanity; yet surely the justice due to me is with Jehovah, and my recompense with my God.
But I said, I have laboured in vain, I have spent my strength for nought and vanity: yet surely my judgment is with the LORD, and my recompence with my God.
Then I said, I have labored in vain, I have spent my strength for naught, and in vain; yet surely my judgment is with the LORD, and my work with my God.
And I said, I haue labored in vaine: I haue spent my strength in vaine and for nothing: but my iudgement is with the Lord, and my woorke with my God.
Strictly literal
— And I said, I have laboured in vain, I have spent my strength for nought and in vain; nevertheless my judgment is with Jehovah, and my work with my God.
And I said, 'For a vain thing I laboured, For emptiness and vanity my power I consumed, But my judgment [is] with Jehovah, And my wage with my God.
And I said, “I labored in vain, || I consumed my power for emptiness and vanity, || But my judgment [is] with YHWH, || And my wage with my God.”
But I had indeed said, For no purpose have I labored, for naught and vanity have I spent my strength; yet surely my cause is with the Lord, and the recompense of my work with my God.
But I replied, “Though I thought I have labored in vain, I have spent my energy for nothing, yet my justice is with Yahweh, and my reward is with my God.”
From the Latin
And I said: I have laboured in vain, I have spent my strength without cause and in vain: therefore my judgment is with the Lord, and my work with my God.
Simplified
But I replied, “I've worked for nothing! I've exhausted myself, and for what? Even so, I leave it with the Lord to do what's right, and my reward is with my God.”
And I said, I have undergone weariness for nothing, I have given my strength for no purpose or profit: but still the Lord will take up my cause, and my God will give me my reward.
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 show agreement in the wording of this verse, with minor variations in spelling and word order. The Septuagint, while retaining much of the Hebrew meaning, presents the text in a different structure, reflecting the translators' interpretive choices.
וַאֲנִ֤י אָמַ֙רְתִּי֙ לְרִ֣יק יָגַ֔עְתִּי לְתֹ֥הוּ וְהֶ֖בֶל כֹּחִ֣י כִלֵּ֑יתִי אָכֵן֙ מִשְׁפָּטִ֣י אֶת־ יְהוָ֔ה וּפְעֻלָּתִ֖י אֶת־ אֱלֹהָֽי׃
11 of the 15 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.
ואני אמרתי לריק יגעתי [לתהו] [והבל] [כח׳י] [כליתי] [אכן] [משפט׳י] [את] [יהוה] [ופעלת׳י] את יהוה אלה׳י
7 words on the leather — 9 supplied entire by an editor.
אני אמרתי לריק יגעתי לתוה ולהבל כוח׳י כליתי אכן משפט׳י את יהוה ופועלת׳י את אלוה׳י
15 words on the leather.
[ואני] אמרתי לריק יגעתי לתהו והבל כח׳י כלתי אך משפט׳י את יהוה ופעלת׳י את אלה׳י
13 words on the leather — 1 partly restored, 1 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 49:4
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Conj | Pron — Conjunction · pronounHC/Pp1bs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
רִיק (riq) refers to concepts of emptiness and vanity. It is used to describe something that is worthless or serves no purpose, appearing in various forms such as 'empty' or 'in vain.' The word is derived from another Hebrew root, רָק (raq), which also relates to emptiness.
רִיק n.[m.] emptiness, vanity
base
H7385 רִיק emptiness, vanity
7385 riyq reek
from 7324; emptiness; figuratively, a worthless thing;
adverbially, in vain:--empty, to no purpose, (in) vain
(thing), vanity.
see HEBREW for 07324
רִיק (riq) — vain.
emptiness, vanity, empty, idle, vain
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
יָגֵעַ (yaga`) is a Hebrew verb that encompasses the concepts of toil and weariness. It can mean to labor or grow tired, with various forms indicating different nuances, such as causing weariness or making someone toil. The entries consistently highlight its association with exhaustion and labor.
[יָגֵעַ, יָגַע] vb. toil, grow or be weary
Qal
toil, labour
grow or be weary
Pi. weary, make weary
Hiph. make to toil
base
H3021 יָגֵעַ, יָגַע toil, grow or be weary
3021 yaga` yaw-gah'
a primitive root; properly, to gasp; hence, to be exhausted,
to tire, to toil:--faint, (make to) labour, (be) weary.
יָגֵעַ (ya.ga) — be weary/toil.
1) to toil, labour, grow weary, be weary
1a) (Qal)
1a1) to toil, labour
1a2) to grow weary, be weary
1b) (Piel) to weary, make weary, cause to go toilsomely
1c) (Hiphil) to make to toil, make weary, cause to be weary
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
תֹּ֫הוּ (tohu) refers to formlessness, confusion, and emptiness, often conveying a sense of desolation or worthlessness. It can describe both physical emptiness, like wilderness, and abstract concepts such as vanity or unreality. The term is rooted in a meaning related to lying waste, and it appears in contexts discussing chaos or the primeval state of the earth.
תֹּ֫הוּ n.m. formlessness, confusion, unreality, emptiness (primary meaning difficult to seize)
formlessness
fig. of what is empty, unreal
base
H8414 תֹּ֫הוּ formlessness, confusion, unreality, emptiness (primary meaning difficult to seize) . formlessness
. fig. of what is empty, unreal
8414 tohuw to'-hoo
from an unused root meaning to lie waste; a desolation (of
surface), i.e. desert; figuratively, a worthless thing;
adverbially, in vain:--confusion, empty place, without form,
nothing, (thing of) nought, vain, vanity, waste, wilderness.
תֹּ֫הוּ (to.hu) — formlessness.
1) formlessness, confusion, unreality, emptiness
1a) formlessness (of primeval earth)
1a1) nothingness, empty space
1b) that which is empty or unreal (of idols) (fig)
1c) wasteland, wilderness (of solitary places)
1d) place of chaos
1e) vanity
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
fal (kalah, karath; ekleipo): "Fail" is both intransitive, "to fall short," "be wanting," and trans, "to be wanting to."
Of the many words translated "fail" in the Old Testament, kalah is the most frequent, meaning "to be consumed," "ended" (Job 11:20; 17:5; Ps 69:3; 71:9, etc.; Pr 22:8; Isa 15:6, etc.; Jer 14:6; La 2:11; 3:22; 4:17); it is the translation of karath, "to be cut off" (2Sa 3:29, of failure in succession; so 1Ki 2:4, etc.); `adhar, "to marshal," "to…
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
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep — PrepositionHR
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
פְּעֻלָּה (pe'ullah) refers to work or recompense, often associated with wages or labor. It is derived from the root word פָּעַל (pa'al), which relates to actions or deeds. The term appears in a poetic or late context, emphasizing its abstract meanings of reward and effort.
[פְּעֻלָּה] n.f. work, recompense (poet. and late)
base
H6468 פְּעֻלָּה work, recompense (poet. and late)
6468 p`ullah peh-ool-law'
feminine passive participle of 6466; (abstractly)
work:--labour, reward, wages, work.
see HEBREW for 06466
פְּעֻלָּה (pe.ul.lah) — wages.
1) work, recompense, reward
1a) work
1b) wages
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep — PrepositionHR
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs