Jeremiah 3:5 — Word Study
WLCהֲיִנְטֹ֣ר לְעוֹלָ֔ם אִם־ יִשְׁמֹ֖ר לָנֶ֑צַח הִנֵּ֥ה דִבַּ֛רְתְּ וַתַּעֲשִׂ֥י הָרָע֖וֹת וַתּוּכָֽל׃ פ
BSAWill He be angrynâṭar▸ [retain His anger, reserve His wrath] foreverʻôwlâm [to the end, for all eternity] Will He be indignantshâmar▸ [keep His anger, watch for ever] to the endnetsach [perpetuity, everlastingness] Thishinnêh you have spokendâbar■ [said, communicated] but you keep doingʻâsâh▸ [making, committing] all the evilraʻ [bad, harmful] you canyâkôl▸ [are able, have power to]
| Greek | English | Parsing |
|---|---|---|
| הֲיִנְטֹ֣ר | ¿ will he maintain | Particle, verb qal imperfect third person masculine singular |
| לְעוֹלָ֔ם | for ever | Preposition, noun common masculine singular absolute |
| אִם־ | or? | Particle |
| יִשְׁמֹ֖ר | will he keep | Verb, Qal, imperfect third person masculine singular |
| לָנֶ֑צַח | to perpetuity | Preposition, noun common masculine singular absolute |
| הִנֵּ֥ה | here! | Particle |
| דִבַּ֛רְתְּ | you spoke | Verb, Piel, perfect second person feminine singular |
| וַתַּעֲשִׂ֥י | and you did | Verb, Qal, sequential imperfect second person feminine singular |
| הָרָע֖וֹת | wicked things | Particle, noun common feminine plural absolute |
| וַתּוּכָֽל׃ פ | and you were able | Verb, Qal, sequential imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Will He be angry forever? Will He be indignant to the end?’ This you have spoken, but you keep doing all the evil you can.” |
| KJV | Will he reserve his anger for ever? will he keep it to the end? Behold, thou hast spoken and done evil things as thou couldest. |
| ASV | Will he retain his anger for ever? will he keep it to the end? Behold, thou hast spoken and hast done evil things, and hast had thy way. |
| YLT | Doth He keep to the age? watch for ever?' Lo, these things thou hast spoken, And thou dost the evil things, and prevailest. |
| WEB | “‘Will he retain his anger forever? Will he keep it to the end?’ Behold, you have spoken and have done evil things, and have had your way.” |
| BBE | Will he be angry for ever? will he keep his wrath to the end? These things you have said, and have done evil and have had your way. |
Where they part company is יִשְׁמֹ֖ר — see How Translations Differ.
The verse consists of a main question followed by a conditional statement and a contrasting action, highlighting the tension between spoken words and actual behavior.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַר
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 — Jeremiah 3:5
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 Anger and Israel's Unfaithfulnessgenerated
Jeremiah 3:5 presents a conversation between God and Israel, where God questions whether His anger will last forever. The people have expressed their understanding of God's feelings, yet they continue to engage in wickedness. This highlights the tension between divine justice and human behavior, reflecting a common theme in the prophetic literature regarding Israel's unfaithfulness, as seen in Jeremiah 3:6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 3:12 | Go, proclaim this message toward the north: ‘Return, O faithless Israel,’ declares the LORD. ‘I will no longer look on you with anger, for I am merciful,’ declares the LORD. ‘I will not be angry forever. |
| 2 | Psalm 77:7–9 | “Will the Lord spurn us forever and never show His favor again? |
| 3 | Psalm 85:5 | Will You be angry with us forever? Will You draw out Your anger to all generations? |
| 4 | Psalm 103:8–9 | The LORD is compassionate and gracious, slow to anger, abounding in loving devotion. |
| 5 | Isaiah 57:16 | 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. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הֲיִנְטֹ֣ר, ha.yin.Torgenerated
The word נָטַר (natar) means to keep or guard, suggesting the idea of maintaining something over time. In this context, it questions whether God will continue to guard His anger against Israel indefinitely.
The verb is in the imperfect tense, indicating an ongoing action or state. This implies a potential for God's anger to persist as long as the people's actions warrant it, emphasizing the seriousness of their wrongdoing.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb יִנְטֹ֣ר governs the verse, with several clauses and phrases expanding on the question of God's anger. The structure emphasizes the conditional nature of God's response to Israel's behavior.
The sentence includes multiple clauses: a question about God's anger, a second question regarding His indignation, and a statement about the people's actions, creating a complex interplay of divine and human responses.
Septuagint Backgroundgenerated
The Septuagint translates הֲיִנְטֹ֣ר as διαμενεῖ (diaminei), which means to remain or endure. This choice indicates a focus on the continuity of God's anger rather than simply its maintenance.
This translation reflects a broader interpretation of God's emotional state, suggesting a more dynamic relationship between God and Israel.
In plain words — the whole versegenerated
Jeremiah 3:5 raises questions about whether God will remain angry forever while the people continue to do evil. It highlights the disconnect between their words and actions, emphasizing the seriousness of their unfaithfulness.
Frequently Asked Questionsgenerated
This phrase suggests a lasting state of displeasure in response to persistent wrongdoing, emphasizing the seriousness of Israel's actions.
God's questions highlight the contradiction between Israel's claims of loyalty and their actual behavior, calling them to reflect on their unfaithfulness.
The word 'keep' indicates a sustained action, suggesting that God's anger is not arbitrary but is linked to the ongoing disobedience of His people.
This verse reflects the recurring theme of Israel's unfaithfulness and God's call to repentance, which is central to the messages throughout the book of Jeremiah.
Reflection Questionsgenerated
- In what ways do I see a disconnect between my words and actions, similar to what Israel expresses?
- How can I better understand the nature of God's anger in relation to my own behavior?
- What steps can I take to ensure that my actions align with my professed beliefs?
- How does this verse challenge me to reflect on my own faithfulness?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 3:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWill he reserve his anger for ever?.... These words may be considered as a continuation of the speech put into their mouths to make to the Lord and plead with him, as well as what follows: will he keep it to the end?
Read John Gill on Jeremiah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWill he reserve his anger for ever? will he keep it to the end? Behold, thou hast spoken and done evil things as thou couldest. He - `thou,' the second person had preceded,"My Father, thou," etc. (Jeremiah 3:4).
Read Robert Jamieson on Jeremiah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWill he reserve his anger for ever? here being a defect of the noun, the Jews supply it with thy sin, , but the most and best, as we do, his anger. Compare it with , in which texts there is a defect of the same word. This may seem to be the words of the prophet, and so the connexion is easy with the foregoing words: q.d. If thou wouldst do so, try me now, &c.: would he reserve his anger? would he not be reconciled? but thou hast taken quite another course. Or they may be the words of God, as it were, teaching his people how they should accost him: God is more forward and earnest for reconciliation than sinners themselves. The end; the same with the former for ever. Behold, thou hast spoken…
Read Matthew Poole on Jeremiah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 3:5 Will he reserve [his anger] for ever? will he keep [it] to the end? Behold, thou hast spoken and done evil things as thou couldest.Ver. 5. Will he reserve his anyer for ever?] Will he not? and is there not good reason he should do so, so long as you speak and do evil things as you can, obstinately persisting in thy sinful practices? He that repenteth with a contradiction, saith Tertullian, God will pardon him with a contradiction. Thou repentest, and yet continuest in thy sins. God will pardon thee, and yet send thee to hell: there is a pardon with a contradiction. As thou couldst,] i.e., To thine utmost. Nolunt solita peccare, saith Seneca of some; they strive to outsin…
Read John Trapp on Jeremiah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Will he reserve his anger for ever . . .?—The questions were such as might well be asked in the first burst of sorrowing though superficial repentance. The implied answer was in the negative, “No, He will not keep His anger to the end.” Yet, so far, facts were against that yearning hope. It will be noted that the word “anger” is not in the Hebrew. It is, however, rightly inserted, after the precedent of Nah 1:2; Psalms 103:9. The words seem, indeed, almost a quotation from the latter, and Jeremiah 3:4-5 may probably be looked on as cited from the penitential litanies in which the people had joined, and which were too soon followed by a return to the old evils (Jeremiah 2:1-13). Thou…
Read Charles John Ellicott on Jeremiah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Will he reserve his anger for ever?] Why should not wrath be continued against thee, as thou continuest transgression against the Lord?
Read AdamClarke on Jeremiah 3 →CambridgeThe Cambridge Bible for Schools and Colleges5. The continued expression of Israel’s ill-founded confidence and God’s reply. thou hast spoken, etc.] rather (as mg.) thou hast spoken thus, but hast done, etc. hast had thy way] Heb. been able, carried thy purposes into effect. For the thought of the whole verse cp. Hosea 6:1-4.
Read Cambridge on Jeremiah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleRather, “Will he, the young husband,” retain, “keep up His anger forever!” These words should be joined to Jeremiah 3:4. Behold ... - Rather, “Behold, thou hast spoken” thus, but thou hast “done evil things” persistently.
Read Albert Barnes on Jeremiah 3 →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
Will He be angry forever? Will He be indignant to the end?’ This you have spoken, but you keep doing all the evil you can.”
“‘Will he retain his anger forever? Will he keep it to the end?’ Behold, you have spoken and have done evil things, and have had your way.”
Will He be angry forever? Will He be indignant to the end?’ This you have spoken, but you keep doing all the evil you can.”
You will not always be angry with me, will you? You will not be mad at me forever, will you?’ That is what you say, but you continually do all the evil that you can.”
Tyndale line
Will he reserve his anger for ever? will he keep it to the end? Behold, thou hast spoken and done evil things as thou couldest.
Will he retain his anger for ever? will he keep it to the end? Behold, thou hast spoken and hast done evil things, and hast had thy way.
Will he retain his anger for ever? will he keep it to the end? Behold, thou hast spoken and hast done evil things, and hast had thy way.
Will he retain his anger for ever? will he keep it to the end? Behold, thou hast spoken and done evil things as thou couldst.
Wil he keepe his anger for euer? will he reserue it to the ende? thus hast thou spoken, but thou doest euill, euen more and more.
Strictly literal
Will he keep [his anger] for ever? Will he preserve it perpetually? Behold, thou hast spoken and hast done evil things, and thou art [so] determined.
Doth He keep to the age? watch for ever?' Lo, these things thou hast spoken, And thou dost the evil things, and prevailest.
Does He keep for all time? Watch forever? Behold, you have spoken these things, || And you do evil, and prevail.”
Will he bear grudge for ever? will he keep it to eternity? Behold, thou hast spoken [this], and yet hast done the things that are evil as much as thou wast able.
Will he always be angry? Will he always keep his wrath to the end?' Look! This is what you have said, but you do all the evil you can!”
From the Latin
Wilt thou be angry for ever, or wilt thou continue until the end? Behold, thou hast spoken, and hast done evil things, and hast been able.
Simplified
You won't be angry with me for a long time, will you? You won't go on being like that forever?” This is what you've said, but you keep on sinning as much as you can.
Will he be angry for ever? will he keep his wrath to the end? These things you have said, and have done evil and have had your way.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely on the wording of this verse, with a direct word-by-word correspondence. Both texts convey the same essential questions and themes regarding God's anger and Israel's actions.
הֲיִנְטֹ֣ר לְעוֹלָ֔ם אִם־ יִשְׁמֹ֖ר לָנֶ֑צַח הִנֵּ֥ה דִבַּ֛רְתְּ וַתַּעֲשִׂ֥י הָרָע֖וֹת וַתּוּכָֽל׃ פ
10 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 3:5
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.
נָטַר (natar) is a Hebrew verb meaning to keep or guard. It conveys the idea of maintaining or cherishing something, and can also imply bearing a grudge. The word appears in various contexts, emphasizing the act of preservation or protection.
[נָטַר] vb. keep
Qal
keep, maintain
keep, guard
base
H5201 [נָטַר] keep
5201 natar naw-tar'
a primitive root; to guard; figuratively, to cherish
(anger):--bear grudge, keep(-er), reserve.
נָטַר (na.tar) — to keep.
1) to keep, keep guard, reserve, maintain
1a) (Qal)
1a1) to keep, maintain
1a2) to keep, guard
Aramaic equivalent: ne.tar (נְטַר "to keep" H5202)
Part | V-Qal-Imperf-3ms — Particle · verb qal imperfect third person masculine singularHTi/Vqi3ms
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.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
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
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
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
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Perf-1cs — Verb · Piel · perfect second person feminine singularHVpp2fs
spok (1Ki 7:33).
See SEA, THE MOLTEN.
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.
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
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
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.
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
Conj | V-Qal-ConsecImperf-2fs — Verb · Qal · sequential imperfect second person feminine singularHc/Vqw2fs
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
Conj | V-Qal-ConsecImperf-2ms — Verb · Qal · sequential imperfect second person masculine singularHc/Vqw2ms
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."