Job 15:31 — Word Study
WLCאַל־ יַאֲמֵ֣ן בַּשָּׁ֣יו נִתְעָ֑ה כִּי־ שָׁ֝֗וְא תִּהְיֶ֥ה תְמוּרָתֽוֹ׃
BSALet him notʼal [by no means, under any circumstance] deceive himselftâʻâh■ with trustʼâman▸ in emptinessshâvᵉʼ [relying on, having faith in, vanity, falsehood, something empty, useless, or deceitful] forkîy [because, since] ◂emptinessshâvᵉʼ [futility, worthlessness] will behâyâh▸ his rewardtᵉmûwrâh [recompense, compensation]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| יַאֲמֵ֣ן | he trust | Verb, Hiphil, jussive third person masculine singular |
| בַּשָּׁ֣יו | in worthlessness | Preposition, noun common masculine singular absolute |
| נִתְעָ֑ה | he has been led astray | Verb, Niphal, perfect third person masculine singular |
| כִּי־ | for | Particle |
| שָׁ֝֗וְא | worthlessness | Noun common, masculine singular absolute |
| תִּהְיֶ֥ה | it will be | Verb, Qal, imperfect third person feminine singular |
| תְמוּרָתֽוֹ׃ | recompense his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let him not deceive himself with trust in emptiness, for emptiness will be his reward. |
| KJV | Let not him that is deceived trust in vanity: for vanity shall be his recompence. |
| ASV | Let him not trust in vanity, deceiving himself; For vanity shall be his recompense. |
| YLT | Let him not put credence in vanity, He hath been deceived, For vanity is his recompence. |
| WEB | Let him not trust in emptiness, deceiving himself, for emptiness will be his reward. |
| BBE | Let him not put his hope in what is false, falling into error: for he will get deceit as his reward. |
Where they part company is in the rendering of תִּהְיֶ֥ה — see How Translations Differ.
The main clause presents a warning, supported by a reason that explains the consequence of the action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַן
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 — Job 15:31
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 — Job's Discourse on False Trustgenerated
Job 15:31 is part of a larger argument where Job addresses the futility of trusting in falsehoods. He emphasizes that reliance on emptiness not only deceives oneself but also results in a worthless reward. This context is crucial as Job contrasts the wisdom of true faith against the backdrop of his friends' misguided beliefs, echoing themes found throughout the book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 12:16 | True wisdom and power belong to Him. The deceived and the deceiver are His. |
| 2 | Isaiah 44:20 | He feeds on ashes. His deluded heart has led him astray, and he cannot deliver himself or say, “Is not this thing in my right hand a lie?” |
| 3 | Galatians 6:3–7 | If anyone thinks he is something when he is nothing, he deceives himself. |
| 4 | Ephesians 5:6 | Let no one deceive you with empty words, for because of such things the wrath of God is coming on the sons of disobedience. |
| 5 | Psalm 62:10 | Place no trust in extortion, or false hope in stolen goods. If your riches increase, do not set your heart upon them. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — שָׁוְא, ba.shovgenerated
The word שָׁוְא (shav) means emptiness or vanity and conveys ideas of falsehood and worthlessness. It is often used to describe something that is devoid of value, such as empty promises or deceptive idols.
In this verse, it highlights the danger of trusting in something that ultimately has no substance or truth, reinforcing the message that such trust leads to futility.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of שָׁוְא, with the BSB using emptiness, which is echoed in the KJV and ASV.
Sentence Structuregenerated
The main verb יַאֲמֵ֣ן (he trusts) governs the structure, with a prepositional phrase בַּשָּׁ֣יו (in worthlessness) describing the object of trust. The clause is followed by a subordinate clause that explains the consequence of such trust.
The structure emphasizes the relationship between trust and its outcome, with the main clause clearly stating the action and the subsequent clauses detailing the implications.
Septuagint Backgroundgenerated
The Septuagint translates שָׁוְא as κενὰ, which means 'empty' or 'void.' This choice reflects a similar understanding of the concept of emptiness, emphasizing the lack of substance in what is being trusted.
This translation aligns with the Hebrew meaning but also highlights the Greek perspective on the futility of relying on falsehoods.
In plain words — the whole versegenerated
Job 15:31 warns against self-deception through trust in emptiness, stating that such trust will lead to a worthless reward. It highlights the futility of relying on falsehoods and emphasizes the importance of true faith.
Frequently Asked Questionsgenerated
Trusting in emptiness refers to relying on falsehoods or things that lack substance, which ultimately leads to disappointment.
This verse reflects Job's struggle against the false beliefs of his friends, emphasizing that true wisdom lies in recognizing the futility of false trust.
Examples of emptiness might include materialism, false promises, or relying on superficial relationships that do not provide true fulfillment.
We can ensure our trust is placed in the right things by seeking wisdom from reliable sources, such as Scripture, and surrounding ourselves with truth.
Reflection Questionsgenerated
- In what areas of my life might I be trusting in emptiness?
- How can I discern between true trust and false trust?
- What steps can I take to build a foundation of trust in things that have real value?
- How does this verse challenge my understanding of faith and reliance on God?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, discussing the futility of believing in redemption through false means.
Ver. 31. Let him not believe, being vainly deceived, that he is to be redeemed with any price. As often as we do alms after sin, we as it were pay a price for bad actions.Early Church Fathers on Job 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 15:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet not him that is deceived trust in vanity,.... Every wicked man is deceived, either by Satan, who deceives the whole world, deceived our first parents, and deceives all their posterity, not only
Read John Gill on Job 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet not him that is deceived trust in vanity: for vanity shall be his recompence. Rather, 'let him not trust in vanity (or) he will be deceived,' etc. Vanity , [ shaaw' (H7723)] - that which is unsubstantial.
Read Robert Jamieson on Job 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn vanity, i.e. in the vain and deceitful things of this world, such as power, riches, honour, &c., of which, and of the loss of them, he had been largely discoursing; and now he subjoins a general caution to all men to take heed of running into the same error and mischief with the forementioned persons; and withal he secretly intimates Job’ s great sin, which was the cause of his ruin, to wit, his carnal confidence in those vain things, the wealth, and glory, and children which God had given him; from which crime he therefore vindicates himself hereafter. For vanity, i.e. disappointment and dissatisfaction, and the vanishing or loss of all their imaginary felicity; the same word vanity…
Read Matthew Poole on Job 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 15:31 Let not him that is deceived trust in vanity: for vanity shall be his recompence.Ver. 31. Let not him that is deceived trust in vanity] Let it suffice him that he hath been once already deceived by the uncertainty of riches, which were never true to those which trusted them, nor ever will be, 1 Timothy 6:17. As Charondas was wont to say of going to sea, and another of going to law, That he wondered not at those that go once, but at those who go a second time. So may we at those that having found the deceitfulness of sin, and the instability of creature comforts, that they should again be drawn in and deceived. This folly Eliphaz here forewarneth Job of, and would not have him…
Read John Trapp on Job 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) Let not him that is deceived trust in vanity.—Or, Let him not trust in vanity deceiving himself. (Comp. James 1:26; 1 Samuel 12:21.)
Read Charles John Ellicott on Job 15 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. Let not him that is deceived] 7. He has many vain imaginations of obtaining wealth, power, pleasure, and happiness; but he is deceived; and he finds that he has trusted בשוא bashshav, in a lie; and this lie is his recompense.
Read AdamClarke on Job 15 →
CambridgeThe Cambridge Bible for Schools and Colleges31. The verse reads, Let him not trust in vanity: he is deceived: For vanity shall be his recompence. Similarly, “they that plow iniquity reap the same,” ch. Job 4:8; Job 5:13. Eliphaz returns as in other passages to his former speech. “Vanity” or evil means both wickedness (first clause) and calamity or trouble (second clause). The word “recompence” means exchange, that received in barter or return.
Read Cambridge on Job 15 →
Albert Barnes1798–1870Barnes' Notes on the BibleLet not him that is deceived trust in vanity - The sense is, “Let him not trust in vanity. He will be deceived. Vanity will be his recompense.” The idea is, that a man should not confide in that which will furnish no support.
Read Albert Barnes on Job 15 →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
Let him not deceive himself with trust in emptiness, for emptiness will be his reward.
Let him not trust in emptiness, deceiving himself, for emptiness will be his reward.
Let him not deceive himself with trust in emptiness, for emptiness will be his reward.
Let him not trust in what is worthless, deceiving himself; for worthlessness will be his reward.
Tyndale line
Let not him that is deceived trust in vanity: for vanity shall be his recompence.
Let him not trust in vanity, deceiving himself; For vanity shall be his recompense.
Let him not trust in vanity, deceiving himself: for vanity shall be his recompence.
Let not him that is deceived trust in vanity: for vanity shall be his recompense.
He beleeueth not that he erreth in vanitie: therefore vanitie shalbe his change.
Strictly literal
Let him not trust in vanity: he is deceived, for vanity shall be his recompense;
Let him not put credence in vanity, He hath been deceived, For vanity is his recompence.
Do not let him put credence in vanity, || He has been deceived, || For vanity is his exchange.
Let him that goeth astray not trust in vanity; for vanity will be what he obtaineth thereby.
Let him not trust in useless things, deceiving himself; for uselessness will be his reward.
From the Latin
He shall not believe, being vainly deceived by error, that he may be redeemed with any price.
Simplified
They should not trust in things that are worthless, for their reward will be worthless.
Let him not put his hope in what is false, falling into error: for he will get deceit as his reward.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with five of the eight Hebrew words matched in the Greek translation. However, the Septuagint's word order and structure differ, indicating a distinct interpretative approach.
אַל־ יַאֲמֵ֣ן בַּשָּׁ֣יו נִתְעָ֑ה כִּי־ שָׁ֝֗וְא תִּהְיֶ֥ה תְמוּרָתֽוֹ׃
5 of the 8 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 Job 15:31
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
אָמַן (aman) is a Hebrew root meaning to support or confirm, with applications ranging from nurturing (as a foster parent or nurse) to establishing trust and reliability. It encompasses concepts of faithfulness, permanence, and assurance. The entries highlight its use in various forms, including verbs and nouns, but do not indicate any significant disagreement among lexicons.
[אָמַן] vb. confirm, support
Qal
as vb. support, nourish
as subst. foster-father
foster-mother, nurse
pillars, supporters of the door
Niph.
carried by nurse
made firm, sure, lasting
confirmed, established, sure
verified, confirmed
reliable, faithful, trusty
Hiph.
stand firm
trust, believe
base
H539 אָמַן confirm, support .. as vb. support, nourish
. as subst. foster-father
. foster-mother, nurse
. pillars, supporters of the door
. . carried by nurse
. made firm, sure, lasting
. confirmed, established, sure
. verified, confirmed
. reliable, faithful, trusty
. . stand firm
. trust, believe
539 'aman aw-man'
a primitive root; properly, to build up or support; to foster
as a parent or nurse; figuratively to render (or be) firm or
faithful, to trust or believe, to be permanent or quiet;
morally to be true or certain; once (Isa. 30:21;
interchangeable with 541) to go to the right hand:--hence,
assurance, believe, bring up, establish, + fail, be faithful
(of long continuance, stedfast, sure, surely, trusty,
verified), nurse, (-ing father), (put), trust, turn to the
right.
see HEBREW for 0541
אָמַן (a.man) — be faithful.
1) to support, confirm, be faithful
1a) (Qal)
1a1) to support, confirm, be faithful, uphold, nourish
1a1a) foster-father (subst.)
1a1b) foster-mother, nurse
1a1c) pillars, supporters of the door
1b) (Niphal)
1b1) to be established, be faithful, be carried, make firm
1b1a) to be carried by a nurse
1b1b) made firm, sure, lasting
1b1c) confirmed, established, sure
1b1d) verified, confirmed
1b1e) reliable, faithful, trusty
1c) (Hiphil)
1c1) to stand firm, to trust, to be certain, to believe in
1c1a) stand firm
1c1b) trust, believe
Aramaic equivalent: a.man (אֲמַן "to trust" H0540)
V-Hiphil-Juss-3ms — Verb · Hiphil · jussive third person masculine singularHVhj3ms
→ See FAITH
- God is the true object of
- The fear of God leads to
- ENCOURAGEMENTS TO
. The everlasting strength of God
. The goodness of God
. The loving-kindness of God
The Hebrew word שָׁוְא (*shav*) means emptiness or vanity. It conveys ideas of falsehood, worthlessness, and deception, both in a literal sense and in terms of moral or spiritual emptiness. The lexicons highlight its use in describing empty speech or conduct that is devoid of value.
שָׁוְא n.[m.] emptiness, vanity
base
H7723 שָׁוְא emptiness, vanity
7723 shav' shawv
or shav {shav}; from the same as 7722 in the sense of
desolating; evil (as destructive), literally (ruin) or morally
(especially guile); figuratively idolatry (as false,
subjective), uselessness (as deceptive, objective; also
adverbially, in vain):--false(-ly), lie, lying, vain, vanity.
see HEBREW for 07722
שָׁוְא (shav) — vanity: false.
: false
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Also means: shav (שָׁוְא ": vain" H7723H)
שָׁוְא (shav) — vanity: vain.
: vain/empty/worthless
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
תָּעָה (ta`ah) is a Hebrew verb that means to wander or go astray, both physically and ethically. It can refer to being led astray, as in a moral sense, or to the effects of intoxication. The word has various forms, including Qal (to err), Niphal (to be made to wander), and Hiphil (to cause to wander).
תָּעָה vb. err
Qal
physically wander about
of intoxication
ethically
Niph.
be made to wander about, as a drunkard
ethically: be led astray
Hiph.
physically cause to wander about
of intoxication
mentally and morally, cause to err, mislead
base
H8582 תָּעָה err .. physically wander about
. of intoxication
. ethically
. . be made to wander about, as a drunkard
. ethically: be led astray
. . physically cause to wander about
. of intoxication
. mentally and morally, cause to err, mislead
8582 ta`ah taw-aw'
a primitive root; to vacillate, i.e. reel or stray (literally
or figuratively); also causative of both:--(cause to) go
astray, deceive, dissemble, (cause to, make to) err, pant,
seduce, (make to) stagger, (cause to) wander, be out of the
way.
תָּעָה (ta.ah) — to go astray.
1) to err, wander, go astray, stagger
1a) (Qal) to err
1a1) to wander about (physically)
1a2) of intoxication
1a3) of sin (ethically)
1a4) wandering (of the mind)
1b) (Niphal)
1b1) to be made to wander about, be made to stagger (drunkard)
1b2) to be led astray (ethically)
1c) (Hiphil) to cause to wander
1c1) to cause to wander about (physically)
1c2) to cause to wander (of intoxication)
1c3) to cause to err, mislead (mentally and morally)
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
a-stra' (ta`ah, "to wander," "to err"; planaomai, "to go astray," each carrying the idea of being lost): With one exception (Ex 23:4 "his ass going astray") used metaphorically of moral wandering, going astray in paths of error and sin, like "sheep going astray" (1Pe 2:25 the King James Version; Isa 53:6; Ps 119:176).
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
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 Hebrew word שָׁוְא (*shav*) means emptiness or vanity. It conveys ideas of falsehood, worthlessness, and deception, both in a literal sense and in terms of moral or spiritual emptiness. The lexicons highlight its use in describing empty speech or conduct that is devoid of value.
שָׁוְא n.[m.] emptiness, vanity
base
H7723 שָׁוְא emptiness, vanity
7723 shav' shawv
or shav {shav}; from the same as 7722 in the sense of
desolating; evil (as destructive), literally (ruin) or morally
(especially guile); figuratively idolatry (as false,
subjective), uselessness (as deceptive, objective; also
adverbially, in vain):--false(-ly), lie, lying, vain, vanity.
see HEBREW for 07722
שָׁוְא (shav) — vanity: false.
: false
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Also means: shav (שָׁוְא ": vain" H7723H)
שָׁוְא (shav) — vanity: vain.
: vain/empty/worthless
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Prep | N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
תְּמוּרָה (tmuwrah) refers to the concepts of exchange and recompense. It is derived from a root meaning to barter or compensate. The term encompasses ideas of substitution and restitution, indicating a range of meanings related to trading or compensating for something.
תְּמוּרָה n.f. exchange, recompense
base
H8545 תְּמוּרָה exchange, recompense
8545 tmuwrah tem-oo-raw'
from 4171; barter, compensation:--(ex-)change(-ing),
recompense, restitution.
see HEBREW for 04171
תְּמוּרָה (te.mu.rah) — exchange.
that which is exchanged, exchange, substitute, recompense
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
