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Isaiah 57:16 — Word Study

Depth

WLCכִּ֣י לֹ֤א לְעוֹלָם֙ אָרִ֔יב וְלֹ֥א לָנֶ֖צַח אֶקְּצ֑וֹף כִּי־ ר֙וּחַ֙ מִלְּפָנַ֣י יַֽעֲט֔וֹף וּנְשָׁמ֖וֹת אֲנִ֥י עָשִֽׂיתִי׃

BSAForkîy I will notlôʼ accuse you foreverrîyb [contend or strive, to the age, always] nor will Ilôʼ alwaysnetsach [perpetually, without end] be angryqâtsaph [wroth, furious] forkîy then the spirit [of man]rûwach [breath of life, the wind] would grow weakʻâṭaph [faint, turn aside] before Mepânîym the breath of lifenᵉshâmâh [spirit, soul] Iʼănîy have madeʻâsâh [created, brought into existence]

Word
Listen & take awayIsaiah 57
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 16 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration ('a.Si.ti) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 57:16quick helps
In a sentenceGod expresses His intent not to accuse or be angry forever, recognizing the frailty of man.
Who is speakingThe Lord, addressing His people with compassion.
Where we areThis verse is part of a passage where God reassures His people of His mercy.
The hard wordאָרִ֔יב
Take awayGod's anger is not eternal; He seeks to restore rather than destroy.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectרוּחַ verbרִיב The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 57:16

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 Compassion and Mercygenerated

15For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in a high and holy place, and with the oppressed and humble in spirit, to restore the spirit of the lowly and revive the heart of the contrite.
16For I will not accuse you forever, nor will I always be angry; for then the spirit of man would grow weak before Me, with the breath of those I have made.
17I was enraged by his sinful greed, so I struck him and hid My face in anger; yet he kept turning back to the desires of his heart.
18I have seen his ways, but I will heal him; I will guide him and restore comfort to him and his mourners,

Isaiah 57:16 assures us that God will not accuse or remain angry indefinitely. This reflects His desire for restoration rather than punishment. The surrounding verses highlight God's care for the humble and lowly, emphasizing His readiness to heal and comfort those who are struggling.


Cross References

ReferenceText (BSB)
1Psalm 78:38–39And yet He was compassionate; He forgave their iniquity and did not destroy them. He often restrained His anger and did not unleash His full wrath.
2Psalm 85:5Will You be angry with us forever? Will You draw out Your anger to all generations?
3Psalm 103:9–16He will not always accuse us, nor harbor His anger forever.
4Jeremiah 10:24Correct me, O LORD, but only with justice— not in Your anger, or You will bring me to nothing.
5Micah 7:18Who is a God like You, who pardons iniquity and passes over the transgression of the remnant of His inheritance— who does not retain His anger forever, because He delights in loving devotion?

The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to


The Key Word אָרִ֔יב, 'a.Rivgenerated

The verb רִיב (riyb) means to contend or argue, often in a legal context. In this verse, it implies that God will not engage in a prolonged dispute or accusation against His people.

The imperfect tense indicates an ongoing action, but here it is coupled with the negation, showing God's intention not to contend forever. This reflects His merciful nature, as He chooses not to hold grievances against humanity indefinitely.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, which uses accuse and angry.


Sentence Structuregenerated

The finite verb אָרִ֔יב governs the main clause, with two negations indicating what God will not do: accuse forever and be angry perpetually. This structure emphasizes God's mercy over judgment.

The sentence flows logically, starting with God's intentions and leading to the consequences for humanity, showing a clear cause-and-effect relationship in His actions.


Septuagint Backgroundgenerated

The Septuagint translates אָרִ֔יב as ἐκδικήσω (I will take vengeance), which suggests a more punitive interpretation than the Hebrew. This choice indicates a focus on justice rather than mercy.

The use of οὐκ (not) aligns with the Hebrew negations, reinforcing the idea that God will not act in anger or accusation.


In plain words — the whole versegenerated

Isaiah 57:16 tells us that God will not accuse or be angry forever. He understands that the spirit of man can become weak, and He created every breath of life. This shows His compassion and desire to restore rather than to punish.


Frequently Asked Questionsgenerated

What does it mean that God will not accuse forever?

It means that God is merciful and does not hold our sins against us indefinitely; He desires reconciliation.

Why does God express anger?

God's anger reflects His holiness and justice in response to sin, but it is not His final word; His mercy prevails.

How does this verse relate to God's creation?

It emphasizes that God made humanity and is aware of our frailty, which informs His compassionate response.

What is the significance of the spirit growing weak?

It indicates the vulnerability of humanity when faced with divine anger, underscoring the need for God's mercy.


Reflection Questionsgenerated

  1. In what ways have I experienced God's mercy in my life?
  2. How can I better understand and accept God's compassion toward me?
  3. What does it mean for me to live in awareness of my own frailty before God?
  4. How can I extend God's mercy to others in my interactions?

The early church on this verse — how the Fathers read it

Early commentators reference this verse to discuss God's nature and His relationship with humanity, emphasizing His mercy and care for the weak.

JeromeCOMMENTARY ON Isaiah 16:11-12 c. 347–420
We certainly ought not to agree, after the Jewish custom, that God is enclosed in any place and dwells only in heaven. For God, by whom all things are held together, is present everywhere.
Early Church Fathers on Isaiah 57 →
JeromeVerse 16. c. 347–420
I will not contend forever, nor will I be angry to the end: for the spirit will go forth from my presence, and I will make breath. LXX: I will not take vengeance on you forever, nor will I be angry with you always.
Early Church Fathers on Isaiah 57 →
Theodoret of CyrusCOMMENTARY ON Isaiah 18:57.15 c. 393–460
He has shown the variety of types of care; although he dwells in the heavens, [God] considers lowly things, and though as holy he resides among holy ones he gives spiritual comfort to those who are spiritually weak.
Early Church Fathers on Isaiah 57 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Isaiah 57:16 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

For I will not contend for ever,.... By afflictive providences; with the humble and contrite, the end being in a great measure answered by their humiliation and contrition; when God afflicts his

Read John Gill on Isaiah 57 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made.

Read Robert Jamieson on Isaiah 57 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

I will not contend for ever; I will not constantly proceed to the utmost severity with sinful men in this life, and therefore I will put an end to the miseries of the Jews, and turn their captivity. For the spirit should fail before me, and the souls which I have made; for then their spirits would sink and die under my stroke, and I should do nothing else but destroy the works of mine own hands. Therefore I consider their infirmity, and spare them. Compare ,39 103:13,14.

Read Matthew Poole on Isaiah 57 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Isaiah 57:16 For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls [which] I have made.Ver. 16. For I will not contend for ever.] It soon repenteth the Lord concerning his servants. Et pro magno peccato parum supplicii satis est patti. See Psalms 103:9. For the spirit would fail before me.] Heb., Would be overcovered - sc., tenebris ac terroribus, it would even sink and faint away. When the child swoons in the whipping, God lets fall the rod, and falls akissing it, to fetch life into it again. As the rule in medicine is still to maintain nature, so doth he their spirits by cordials. Terent.

Read John Trapp on Isaiah 57 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(16) I will not contend for ever . . .—The words come as a message of comfort to the penitent who is still bearing the chastisement of his sins. The time during which God “contends” with him as an accuser and a judge has its limits. Were it not so. the souls which he had made would be utterly consumed, and His purpose in creation would be frustrated. The words seem like an echo of Gen 6:3; Genesis 8:21. (Comp. Psalms 103:9-10).

Read Charles John Ellicott on Isaiah 57 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 16. For I will not contend for ever] The learned have taken a great deal of pains to little purpose on the latter part of this verses which they suppose to be very obscure. After all their labours upon it, I think the best and easiest explication of it is given in the two following elegant passages of the Psalms, which I presume are exactly parallel to it, and very clearly express the same sentiment. "But he in his tender mercy will forgive their sin And will not destroy them; Yea, oftentimes will he turn away his wrath, And will not rouse up his indignation: For he remembereth that they are but flesh, A breath that passeth, and returneth not." Psalms 78:38-39. "He will not always…

Read AdamClarke on Isaiah 57 →
CambridgeThe Cambridge Bible for Schools and Colleges

16. Hardly less remarkable is the motive here assigned for the Divine clemency,—Jehovah’s compassion for the frailty of His creatures (Psalms 103:9; Psalms 103:13 f., Psalms 78:39). The argument somewhat resembles that of ch. Isaiah 45:18 ff.: it cannot be Jehovah’s purpose to undo His own creation. The continuance of His anger would annihilate the souls which He Himself has made; therefore when chastisement has produced the contrite and humble spirit, He relents and shews mercy. The word for souls is that which in Genesis 2:7 means “breath (of life),” the principle of life in virtue of which man becomes “a living person” (cf. ch. Isaiah 42:5). The parallel spirit has the same sense; it is…

Read Cambridge on Isaiah 57 →
Albert Barnes1798–1870Barnes' Notes on the Bible

For I will not contend for ever - I will not be angry with my people forever, nor always refuse to pardon and comfort them (see Psalms 103:9).

Read Albert Barnes on Isaiah 57 →

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

BSBBerean Standard Bible2020

For I will not accuse you forever, nor will I always be angry; for then the spirit of man would grow weak before Me, with the breath of those I have made.

WEBWorld English Bible2000

For I will not contend forever, neither will I always be angry; for the spirit would faint before me, and the souls whom I have made.

MSBMajority Standard Bible2022

For I will not accuse you forever, nor will I always be angry; for then the spirit of man would grow weak before Me—the breath of life I have made.

NETBNew English Translation2006

For I will not be hostile forever or perpetually angry, for then man’s spirit would grow faint before me, the life-giving breath I created.

Tyndale line

KJVKing James Version1611

For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made.

ASVAmerican Standard Version1901

For I will not contend for ever, neither will I be always wroth; for the spirit would faint before me, and the souls that I have made.

RVARevised Version, American1894

For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made.

NWBWebster's Bible1833

For I will not contend for ever, neither will I be always wroth: for the spirit would fail before me, and the souls which I have made.

GNVGeneva Bible1599

For I will not contende for euer, neither will I be alwayes wroth, for the spirite should fayle before me: and I haue made the breath.

Strictly literal

DBYDarby Translation1890

For I will not contend for ever, neither will I be always wroth; for the spirit would fail before me, and the souls [which] I have made.

YLTYoung's Literal Translation1862

For, not to the age do I strive, nor for ever am I wroth, For the spirit from before Me is feeble, And the souls I have made.

LSVLiteral Standard Version2020

For I do not strive for all time, nor am I angry forever, || For the spirit is feeble before Me, || And the souls I have made.

ILTInterlinear Literal Translation2000

For not to eternity will I contend, neither will I be for ever wroth: when the spirit from before me is overwhelmed, and the souls which I have made.

ULBUnlocked Literal Bible2017

For I will not accuse forever, nor will I be angry forever, for then man's spirit would faint before me, the lives that I have made.

From the Latin

DRADouay-Rheims (Challoner)1899

For I will not contend for ever, neither will I be angry unto the end: because the spirit shall go forth from my face, and breathings I will make.

Simplified

FBVFree Bible Version2020

I won't fight with you forever; I won't be angry with you forever. Otherwise you'd lose heart, the very people I gave life to.

BBEBible in Basic English1949

For I will not give punishment for ever, or be angry without end: for from me breath goes out; and I it was who made the souls.

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.

כִּ֣י(dm)clauseadverbialלֹ֤אnotprepositional phrase · prepositionalלְforeverעוֹלָם֙of.perpetuityverbאָרִ֔יבI.will.conduct.a.caseוְandclauseadverbialלֹ֥אnotprepositional phrase · prepositionalלָtoנֶ֖צַחperpetuityverbאֶקְּצ֑וֹףI.will.be.angryכִּי(dm)clauseclausesubjectר֨וּחַ֙spiritprepositional phrase · prepositionalprepositional phraseמִfromלְּbeforenoun phraseפָנַ֣faceיmeverbיַֽעֲט֔וֹףit.will.grow.faintוּandclausenoun phrase · subjectנְשָׁמ֖וֹתbreathsclausesubjectאֲנִ֥י[which].IverbעָשִֽׂיתִיI.made

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 largely agree with the wording of this verse, with minor variations in the restoration of certain words. The Septuagint aligns closely but presents a different nuance in its translation.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

כִּ֣י לֹ֤א לְעוֹלָם֙ אָרִ֔יב וְלֹ֥א לָנֶ֖צַח אֶקְּצ֑וֹף כִּי־ ר֙וּחַ֙ מִלְּפָנַ֣י יַֽעֲט֔וֹף וּנְשָׁמ֖וֹת אֲנִ֥י עָשִֽׂיתִי׃

Septuagintthe Greek the translators chose, word by word
לֹ֤אοὐκלְעוֹלָם֙αἰῶναאָרִ֔יבἐκδικήσωוְלֹ֥אοὐδὲלָנֶ֖צַחπαντὸςאֶקְּצ֑וֹףὀργισθήσομαιר֙וּחַ֙πνεῦμαמִלְּפָנַ֣יἐμοῦיַֽעֲט֔וֹףἐχελεύσεταιוּנְשָׁמ֖וֹתπνοὴνאֲנִ֥יἐγὼעָשִֽׂיתִי׃ἐποίησα

12 of the 14 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.

Dead Sea Scrolls — 1Qisaaa copy a thousand years older than the Leningrad Codex

כיא לוא לעולם אריב ולוא לנצח אקצוף כיא רוח מלפנ׳י יעטוף ונשמות אני עשיתי

14 words on the leather.

Dead Sea Scrolls — 4Q58a copy a thousand years older than the Leningrad Codex

כי לא [לעולם] [אריב] [ולא] לנצח אקצף כי רוח מלפנ׳י יעטף ונשמות אני [עשיתי]

9 words on the leather — 1 partly restored, 4 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.

Isaiah 57:16כִּיforforכִּילֹאnotnotלֹאעוֹלָםfor everfor everעוֹלָםרִיבI will condI will conduct רִיבלֹאand notand notלֹאנֵ֫צַחto perpetuito perpetuityנֵ֫צַחקָצַףI will be aI will be angryקָצַףכִּיforforכִּירוּחַspiritspiritרוּחַפָּנֶהfrom to beffrom to before פָּנֶהעָטַףit will groit will grow faעָטַףנְשָׁמָהand breathsand breathsנְשָׁמָהאֲנִי[which] I[which] IאֲנִיעָשָׂהI madeI madeעָשָׂהעָלַםto concealto concealעָלַםנָצַחto conductto conductנָצַחרִיחַto smellto smellרִיחַפָּנָהCorner (GaCorner (Gate)פָּנָהנשׁםto pantto pantנשׁםאָֽנֹכִ֫יIIאָֽנֹכִ֫ייָדַעto knowto knowיָדַעיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדסָתַרto hideto hideסָתַרעַדperpetuityperpetuityעַדדּוֹרgenerationgenerationדּוֹררִיבstrifestrifeרִיבשָׁכַחto forgetto forgetשָׁכַחבַּלnotnotבַּלשַׁאֲנָןsecuresecureשַׁאֲנָןנְשָׁמָהbreathbreathנְשָׁמָהקָדִיםeasteastקָדִים
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Isaiah 57:16

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.

for not for ever I will conduct a case and not to perpetuity I will be angry for spirit from to before me it will grow faint and breaths [which] I I made
כִּ֣יki for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
for not for ever I will conduct a case and not to perpetuity I will be angry for spirit from to before me it will grow faint and breaths [which] I I made
לֹ֤אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
for not for ever I will conduct a case and not to perpetuity I will be angry for spirit from to before me it will grow faint and breaths [which] I I made
לְעוֹלָם֙le.'o.Lam for ever H5769 Preposition · noun common masculine singular absolute
438× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means forever or always, describing something that lasts an eternity. It is used in the Bible to describe God's eternal nature and his lasting promises.
Tyndale gloss
forever: antiquity
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.

Brown-Driver-Briggs Hebrew Lexicon (full)

עוֹלָם 439 n.m. long duration, antiquity, futurity

base

Brown-Driver-Briggs glosses

H5769 עוֹלָם long duration, antiquity, futurity

Strong's Hebrew Dictionary

5769 `owlam o-lawm'

or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the

vanishing point; generally, time out of mind (past or future),

i.e. (practically) eternity; frequentatively, adverbial

(especially with prepositional prefix) always:--alway(-s),

ancient (time), any more, continuance, eternal, (for,

(n-))ever(-lasting, -more, of old), lasting, long (time), (of)

old (time), perpetual, at any time, (beginning of the) world

(+ without end). Compare 5331, 5703.

see HEBREW for 05956

see HEBREW for 05331

see HEBREW for 05703

Translators Brief Hebrew Lexicon

עוֹלָם (o.lam) — forever: enduring.

: enduring/eternal

1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world

1a) ancient time, long time (of past)

1b) (of future)

1b1) for ever, always

1b2) continuous existence, perpetual

1b3) everlasting, indefinite or unending future, eternity

עוֹלָם (o.lam) — Everlasting.

This name means long duration, everlasting, perpetual

Another name of ye.ho.vah (יהוה "LORD" H3068G)

עוֹלָם (o.lam) — forever: any time.

: any_time

1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world

1a) ancient time, long time (of past)

1b) (of future)

1b1) for ever, always

1b2) continuous existence, perpetual

1b3) everlasting, indefinite or unending future, eternity

עוֹלָם (o.lam) — forever: antiquity.

: old/ancient

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HR/Ncmsa — Preposition · noun common masculine singular absolute
HR/Ncmsa
for not for ever I will conduct a case and not to perpetuity I will be angry for spirit from to before me it will grow faint and breaths [which] I I made
אָרִ֔יב'a.Riv I will conduct a case H7378 Verb · Qal · imperfect first person common singular
67× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to argue or contend with someone, like in a lawsuit or a heated debate. It is used in various forms, such as physically fighting or verbally complaining. This concept appears in books like Genesis and Exodus.
Amplified meaning
contend or strive, to the age, always
Tyndale gloss
to contend
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

רִיב vb. strive, contend

Qal strive

Hiph. (those) displaying contention against him

base

Brown-Driver-Briggs glosses

H7378 רִיב strive, contend

Strong's Hebrew Dictionary

7378 riyb reeb

or ruwb {roob}; a primitive root; properly, to toss, i.e.

grapple; mostly figuratively, to wrangle, i.e. hold a

controversy; (by implication) to defend:--adversary, chide,

complain, contend, debate, X ever, X lay wait, plead, rebuke,

strive, X thoroughly.

Translators Brief Hebrew Lexicon

רִיב (riv) — to contend.

1) to strive, contend

1a) (Qal)

1a1) to strive

1a1a) physically

1a1b) with words

1a2) to conduct a case or suit (legal), sue

1a3) to make complaint

1a4) to quarrel

1b) (Hiphil) to contend against

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singular
HVqi1cs
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

kas: Ordinarily to describe the circumstances or condition of things; sometimes, juridically (aitia, Mt 19:10; Ac 25:14), as that for which a reckoning has to be given, as frequently the Latin res. In Ex 5:19, "they were in evil case," is interpreted by the Revised Version (British and American) as "were set on mischief."

for not for ever I will conduct a case and not to perpetuity I will be angry for spirit from to before me it will grow faint and breaths [which] I I made
וְלֹ֥אve.Lo' and not H3808 Conjunction · particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Conj | Part — Conjunction · particle
HC/Tn
The company it keepswords that stand beside it more often than chance
for not for ever I will conduct a case and not to perpetuity I will be angry for spirit from to before me it will grow faint and breaths [which] I I made
לָנֶ֖צַחla.Ne.tzach to perpetuity H5331 Preposition · noun common masculine singular absolute
43× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for perpetuity or everlastingness, often used to describe God's nature. It appears in Psalm 9:7, where the psalmist praises God's enduring presence. This word conveys the idea of something lasting forever.
Amplified meaning
perpetually, without end
Tyndale gloss
perpetuity
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.

Brown-Driver-Briggs Hebrew Lexicon (full)

נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity

base

Brown-Driver-Briggs glosses

H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity

Strong's Hebrew Dictionary

5331 netsach neh'-tsakh

or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.

the bright object at a distance travelled towards; hence

(figuratively), splendor, or (subjectively) truthfulness, or

(objectively) confidence; but usually (adverbially),

continually (i.e. to the most distant point of

view); --alway(-s), constantly, end, (+ n-)ever(more),

perpetual, strength, victory.

see HEBREW for 05329

Translators Brief Hebrew Lexicon

נֵ֫צַח (ne.tsach) — perpetuity.

1) eminence, perpetuity, strength, victory, enduring, everlastingness

1a) eminence

1b) enduring of life

1c) endurance in time, perpetual, continual, unto the end

1d) everlastingness, ever

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HR/Ncmsa
for not for ever I will conduct a case and not to perpetuity I will be angry for spirit from to before me it will grow faint and breaths [which] I I made
אֶקְּצ֑וֹף'e.ke.Tzof I will be angry H7107 Verb · Qal · imperfect first person common singular
34× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to be angry or furious, like God's wrath in Psalm 2:12. It describes intense rage or displeasure, often used to warn against provoking God's anger. This word appears in various forms throughout the Old Testament.
Amplified meaning
wroth, furious
Tyndale gloss
be angry
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

קָצַף (qatsaph) is a Hebrew verb meaning to be wroth or angry. It covers various aspects of anger, including being displeased, fretting oneself, and provoking to wrath. The verb has different stems: Qal indicates being wroth, Hiphil means to provoke to anger, and Hithpael refers to putting oneself in a rage. Its Aramaic equivalent is קְצַף (H7108).

Brown-Driver-Briggs Hebrew Lexicon (full)

קָצַף vb. be wroth

Qal be wroth

Hiph. provoke to wrath

Hithp. put oneself in a rage

base

Brown-Driver-Briggs glosses

H7107 קָצַף be wroth

Strong's Hebrew Dictionary

7107 qatsaph kaw-tsaf'

a primitive root; to crack off, i.e. (figuratively) burst out

in rage:--(be) anger(-ry), displease, fret self, (provoke to)

wrath (come), be wroth.

Translators Brief Hebrew Lexicon

קָצַף (qa.tsaph) — be angry.

1) to be displeased, be angry, fret oneself, be wroth

1a) (Qal) to be wroth, to be full of wrath, to be furious

1b) (Hiphil) to provoke to wrath or anger

1c) (Hithpael) to put oneself in a rage, anger oneself

Aramaic equivalent: qe.tsaph (קְצַף "be angry" H7108)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singular
HVqi1cs
for not for ever I will conduct a case and not to perpetuity I will be angry for spirit from to before me it will grow faint and breaths [which] I I made
כִּי־ki- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
for not for ever I will conduct a case and not to perpetuity I will be angry for spirit from to before me it will grow faint and breaths [which] I I made
ר֙וּחַ֙Ru.ach spirit H7307 Noun common · feminine singular absolute
378× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word for spirit refers to the breath of life, the wind, or a person's mind and emotions, as seen in the book of Ezekiel.
Amplified meaning
breath of life, the wind
Tyndale gloss
spirit
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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.)

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-cs — Noun common · feminine singular absolute
HNcfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

spir'-it (ruach; pneuma; Latin, spiritus):

1. Primary and Figurative Senses

(1) As Wind, Breath

(2) As Anger or Fury

(3) As Mental and Moral Qualities in Man

2. Shades of Meaning

(1) As Life-Principle

(2) As Surviving Death

(3) Spiritual Manifestations

3. Human and Divine Spirit

(1) The Human as Related with the Divine

(2) Operations of the Divine Spirit as Third Person of the Trinity

4. Old Testament Applications

5. Various Interpretations

1. Primary and Figurative Senses:

(1) As Wind, Breath:

Used primarily in the Old Testament and New Testament of the wind, as in Ge 8:1; Nu 11:31; Am 4:13 ("createth the wind"); Heb 1:7 (angels, "spirits" or "winds" in margin); often used of the breath, as…

Easton's Bible Dictionary

Spirit

(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…

American Tract Society Bible Dictionary

A word employed in various senses in Scripture.

1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.

2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.

Nave's Topical Bible

→ Called “the inner man,” Ro 7:22; Eph 3:16

→ See ANGELS

→ See DEMONS

→ See HOLY SPIRIT

→ See MAN, A SPIRIT

→ See SATAN

for not for ever I will conduct a case and not to perpetuity I will be angry for spirit from to before me it will grow faint and breaths [which] I I made
מִלְּפָנַ֣יmi.le.fa.Nai from to before me H6440 Preposition · preposition · noun common masculine plural construct · suffix
2,127× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means face or presence, like being in front of someone or something. It's used in many contexts, like in Genesis, Exodus, and Psalms, to describe interactions and relationships.
Tyndale gloss
face
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.

Brown-Driver-Briggs Hebrew Lexicon (full)

[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces

face, faces

presence, person

technically, see one's face, i.e. appear before one, in one's presence

face of seraphim

face of animals

face (= surface) of ground

as adv.loc. before

for other phrases

with prepositions

base

Brown-Driver-Briggs glosses

H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces

. . presence, person

. technically, see one's face, i.e. appear before one, in one's presence

. face of seraphim

. face of animals

. face (= surface) of ground

. as adv. loc. before

. for other phrases

. with prepositions

Strong's Hebrew Dictionary

6440 paniym paw-neem'

plural (but always as singular) of an unused noun (paneh

{paw-neh'}; from 6437); the face (as the part that turns);

used in a great variety of applications (literally and

figuratively); also (with prepositional prefix) as a

preposition (before, etc.):--+ accept, a-(be- )fore(-time),

against, anger, X as (long as), at, + battle, + because (of),

+ beseech, countenance, edge, + employ, endure, + enquire,

face, favour, fear of, for, forefront(-part), form(-er

time, -ward), from, front, heaviness, X him(-self), +

honourable, + impudent, + in, it, look(-eth) (- s), X me, +

meet, X more than, mouth, of, off, (of) old (time), X on,

open, + out of, over against, the partial, person, + please,

presence, propect, was purposed, by reason of, + regard, right

forth, + serve, X shewbread, sight, state, straight, + street,

X thee, X them(-selves), through (+ - out), till, time(-s)

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Translators Brief Hebrew Lexicon

פָּנֶה (pa.neh) — face: before.

: before/to/front

1) face

1a) face, faces

1b) presence, person

1c) face (of seraphim or cherubim)

1d) face (of animals)

1e) face, surface (of ground)

1f) as adv of loc/temp

1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before

1g) with prep

1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of

פָּנֶה (pa.neh) — face.

: face

1) face

1a) face, faces

1b) presence, person

1c) face (of seraphim or cherubim)

1d) face (of animals)

1e) face, surface (of ground)

1f) as adv of loc/temp

1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before

1g) with prep

1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…

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Morphologythe parsing behind the code
Berean parsing
Prep | Prep | N-cp | Suff — Preposition · preposition · noun common masculine plural construct · suffix
HR/R/Ncmpc/Sp1bs
The company it keepswords that stand beside it more often than chance
for not for ever I will conduct a case and not to perpetuity I will be angry for spirit from to before me it will grow faint and breaths [which] I I made
יַֽעֲט֔וֹףya.'a.Tof it will grow faint H5848 Verb · Qal · imperfect third person masculine singular
16× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to feel weak or faint, like when someone is overwhelmed and can't cope. It appears in the Bible when people are struggling, like in Psalm 61:2. The word also means to be covered or hidden.
Amplified meaning
faint, turn aside
Tyndale gloss
to turn aside
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עָטַף (*ataph*) is a primitive root meaning to shroud or clothe, with a range of meanings including to turn aside, envelop oneself, and to be feeble or faint. It appears in various forms, such as Qal, Niph, Hiph, and Hithpael, indicating different nuances of turning aside or showing weakness. The word is notably referenced in Job 23:9.

Brown-Driver-Briggs Hebrew Lexicon (full)

[עָטַף] vb. turn aside;—Qal Jb 23:9

ref

[עָטַף] vb. envelop oneself (Aramaism)

base

[עָטַף] vb. be feeble, faint

Qal lit. be feeble

Niph. when infants faint

Hiph. when the flock shewed feebleness

Hithp. faint, faint away

base

Brown-Driver-Briggs glosses

H5848a עָטַף turn aside H5848b עָטַף envelop oneself (Aramaism) H5848c עָטַף be feeble, faint

Strong's Hebrew Dictionary

5848 `ataph aw-taf'

a primitive root; to shroud, i.e. clothe (whether transitive

or reflex.); hence (from the idea of darkness) to languish:--

cover (over), fail, faint, feebler, hide self, be overwhelmed,

swoon.

Translators Brief Hebrew Lexicon

עָטַף (a.taph) — to turn aside.

1) to turn aside

1a) (Qal) to turn aside, turn (in order to cover)

עָטַף (a.taph) — to envelope.

1) to envelop oneself

1a) (Qal) to envelop oneself, cover

עָטַף (a.taph) — to enfeeble.

1) to be feeble, be faint, grow weak

1a) (Qal) to be feeble, be faint

1b) (Niphal) to faint

1c) (Hiphil) to show feebleness

1d) (Hithpael) to faint, faint away

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singular
HVqi3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

fant (`ayeph, `uph, ya`aph, `alaph, aTaph, dawway, yaghea`, macac, rakhakh, paghar, kahah; ekluo, ekkakeo, kamno): The Hebrew vocabulary for the depressing physical conditions and mental emotions which are rendered in the King James Version by the English words "faint," "fainthess," and other compounds of that stem, is, as will be seen above, wide and varied in derivation. The 11 Hebrew and 3 Greek words and their derivatives are used in 62 passages in the King James Version to express these conditions.

`Ayeph is used to express the exhaustion from fatigue and hunger in the case of Esau (Ge 25:29,30). This and its variants come from a root which primarily means "to cover or conceal," therefore "to be dark or obscure," and so, figuratively, "to be faint or depressed." Israel's helpless state when harassed by Amalek (

for not for ever I will conduct a case and not to perpetuity I will be angry for spirit from to before me it will grow faint and breaths [which] I I made
וּנְשָׁמ֖וֹתu.ne.sha.Mot and breaths H5397 Conjunction · noun common feminine plural absolute
24× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means breath, spirit, or wind, and is used in Genesis and other Old Testament books to describe God's breath and the breath of living things. It is related to the idea of divine inspiration and intellect, and is used in various contexts in the Bible.
Amplified meaning
spirit, soul
Tyndale gloss
breath
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נְשָׁמָה (nshamah) means 'breath' and encompasses various forms of breath, including that of God and man, as well as the spirit or soul. It is derived from the root meaning 'to puff' or 'wind' and can refer to both divine inspiration and the vital breath of living beings. The Aramaic equivalent is נִשְׁמָא (nish.ma).

Brown-Driver-Briggs Hebrew Lexicon (full)

נְשָׁמָה n.f. breath

base

Brown-Driver-Briggs glosses

H5397 נְשָׁמָה breath

Strong's Hebrew Dictionary

5397 nshamah nesh-aw-maw'

from 5395; a puff, i.e. wind, angry or vital breath, divine

inspiration, intellect. or (concretely) an animal:--blast,

(that) breath(-eth), inspiration, soul, spirit.

see HEBREW for 05395

Translators Brief Hebrew Lexicon

נְשָׁמָה (ne.sha.mah) — breath.

1) breath, spirit

1a) breath (of God)

1b) breath (of man)

1c) every breathing thing

1d) spirit (of man)

Aramaic equivalent: nish.ma (נִשְׁמָא "breath" H5396)

Morphologythe parsing behind the code
Berean parsing
Conj | N-fp — Conjunction · noun common feminine plural absolute
HC/Ncfpa
for not for ever I will conduct a case and not to perpetuity I will be angry for spirit from to before me it will grow faint and breaths [which] I I made
אֲנִ֥י'a.Ni [which] I H589 Pronoun
874× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.
Tyndale gloss
I
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲנִי, אָ֑נִי pron. 1s. comm. I

base

Brown-Driver-Briggs glosses

H589 אֲנִי, אָ֑נִי I

Strong's Hebrew Dictionary

589 'aniy an-ee'

contracted from 595; I:--I, (as for) me, mine, myself, we, X

which, X who.

see HEBREW for 0595

Translators Brief Hebrew Lexicon

אֲנִי (a.ni) — I.

I (first pers. sing. -usually used for emphasis)

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp1bs
for not for ever I will conduct a case and not to perpetuity I will be angry for spirit from to before me it will grow faint and breaths [which] I I made
עָשִֽׂיתִי׃'a.Si.ti I made H6213 Verb · Qal · perfect first person common singular
2,629× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to make or do something, and is used over 2,600 times in the Bible. It is first used in Genesis 1:7 to describe God's creation of the world and is also used in Exodus 31:5 to describe the work of skilled craftsmen.
Amplified meaning
created, brought into existence
Tyndale gloss
to make
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָשָׂה 2622 vb. do, make

Qal 2524

do (1560 t.)

deal with

oft. in phr. do kindness with

abs. act, act with effect

make (670 t.)

produce, yield

prepare, esp. of dressing and cooking food

make offering

attend to, put in order

observe, celebrate, religious festival

acquire property of various kinds

appoint priests

bring about of י׳’s effecting a deliverance

use

spend, pass, days of life

Niph.

97be done

be made, of concr. things

be produced from vine

be prepared, of food

be offered

be observed, passover

be used

Pu. I was made

base

[עָשָׂה] vb. Pi. press, squeeze

base

Brown-Driver-Briggs glosses

H6213a עָשָׂה do, make .. . do (1560 + t.)

. deal with

. oft. in phr. do kindness with

. abs. act, act with effect

. . make (670 + t.)

. produce, yield

. prepare, esp. of dressing and cooking food

. make offering

. attend to, put in order

. observe, celebrate, religious festival

. acquire property of various kinds

. appoint priests

. bring about of י׳’s effecting a deliverance

. use

. spend, pass, days of life

. . be done

. . be made, of concr. things

. be produced from vine

. be prepared, of food

. be offered

. be observed, passover

. be used

. I was made

H6213b עָשָׂה Pi. press, squeeze

Strong's Hebrew Dictionary

6213 `asah aw-saw'

a primitive root; to do or make, in the broadest sense and

widest application (as follows):--accomplish, advance,

appoint, apt, be at, become, bear, bestow, bring forth,

bruise, be busy, X certainly, have the charge of, commit, deal

(with), deck, + displease, do, (ready) dress(-ed), (put in)

execute(-ion), exercise, fashion, + feast, (fight-)ing man, +

finish, fit, fly, follow, fulfill, furnish, gather, get, go

about, govern, grant, great, + hinder, hold ((a feast)), X

indeed, + be industrious, + journey, keep, labour, maintain,

make, be meet, observe, be occupied, offer, + officer, pare,

bring (come) to pass, perform, pracise, prepare, procure,

provide, put, requite, X sacrifice, serve, set, shew, X sin,

spend, X surely, take, X thoroughly, trim, X very, + vex, be

(warr-)ior, work(-man), yield, use.

Translators Brief Hebrew Lexicon

עָשָׂה (a.sah) — to make: do.

: do/perform

1) to do, fashion, accomplish, make

1a) (Qal)

1a1) to do, work, make, produce

1a1a) to do

1a1b) to work

1a1c) to deal (with)

1a1d) to act, act with effect, effect

1a2) to make

1a2a) to make

1a2b) to produce

1a2c) to prepare

1a2d) to make (an offering)

1a2e) to attend to, put in order

1a2f) to observe, celebrate

1a2g) to acquire (property)

1a2h) to appoint, ordain, institute

1a2i) to bring about

1a2j) to use

1a2k) to spend, pass

1b) (Niphal)

1b1) to be done

1b2) to be made

1b3) to be produced

1b4) to be offered

1b5) to be observed

1b6) to be used

1c) (Pual) to be made

עָשָׂה (a.sah) — to press.

(Piel) to press, squeeze

עָשָׂה (a.sah) — to make.

: make(OBJECT)

1) to do, fashion, accomplish, make

1a) (Qal)

1a1) to do, work, make, produce

1a1a) to do

1a1b) to work

1a1c) to deal (with)

1a1d) to act, act with effect, effect

1a2) to make

1a2a) to make

1a2b) to produce

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singular
HVqp1cs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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