Psalms 103:16 — Word Study
WLCכִּ֤י ר֣וּחַ עָֽבְרָה־ בּ֣וֹ וְאֵינֶ֑נּוּ וְלֹא־ יַכִּירֶ֖נּוּ ע֣וֹד מְקוֹמֽוֹ׃
BSAwhenkîy ◂the windrûwach [a gentle breeze] passesʻâbar■ it vanishesʼayin [is gone, disappears] and its placemâqôwm [location, position] remembers itnâkar▸ [knows, recognizes] nolôʼ moreʻôwd [not at all, nothing remains]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | if | Particle |
| ר֣וּחַ | a wind | Noun common, feminine singular absolute |
| עָֽבְרָה־ | it passes by | Verb, Qal, perfect third person feminine singular |
| בּ֣וֹ | on it | Preposition, suffix |
| וְאֵינֶ֑נּוּ | and there not [is] it | Conjunction, noun common masculine singular construct, suffix |
| וְלֹא־ | and not | Conjunction, particle |
| יַכִּירֶ֖נּוּ | it will recognize it | Verb hiphil imperfect third person masculine singular, suffix |
| ע֣וֹד | again | Adv |
| מְקוֹמֽוֹ׃ | place its | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | when the wind passes over, it vanishes, and its place remembers it no more. |
| KJV | For the wind passeth over it, and it is gone; and the place thereof shall know it no more. |
| ASV | For the wind passeth over it, and it is gone; And the place thereof shall know it no more. |
| YLT | For a wind hath passed over it, and it is not, And its place doth not discern it any more. |
| WEB | For the wind passes over it, and it is gone. Its place remembers it no more. |
| BBE | The wind goes over it and it is gone; and its place sees it no longer. |
The translations agree on the core message of the verse, with no significant variations.
The sentence is structured with a main clause followed by two subordinate clauses, creating a flow from action to consequence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרוּחַ
verbעָבַר
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 — Psalms 103:16
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 — The Fleeting Nature of Lifegenerated
Psalms 103:16 reflects on the temporary nature of human life, likening it to grass that blooms and fades with the passing wind. The psalmist emphasizes that just as the wind causes the grass to vanish, so too does human life quickly disappear. This meditation is part of a larger theme in the psalm that contrasts human frailty with the everlasting nature of God's love and righteousness, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 27:20–21 | Terrors overtake him like a flood; a tempest sweeps him away in the night. |
| 2 | Isaiah 40:7 | The grass withers and the flowers fall when the breath of the LORD blows on them; indeed, the people are grass. |
| 3 | Genesis 5:24 | Enoch walked with God, and then he was no more, because God had taken him away. |
| 4 | Job 14:10 | But a man dies and is laid low; he breathes his last, and where is he? |
| 5 | Job 7:6–10 | My days are swifter than a weaver’s shuttle; they come to an end without hope. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — עָֽבְרָה־, 'a.ve.rah-generated
The verb עָבַר (abar) means to pass over or to cross. In this context, it describes the action of the wind as it moves across the grass, causing it to vanish. The parsing as a perfect tense indicates a completed action, emphasizing that the wind has already passed and the effect is immediate.
This word captures the essence of transience, illustrating how quickly life can change or disappear. The use of the feminine singular form here personifies the wind, giving it an active role in the imagery of loss and impermanence.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the main elements of the verse, capturing the essence of the wind's passing and the subsequent vanishing of the grass.
Sentence Structuregenerated
The structure of the verse is built around a main clause with a subject and a verb: ר֣וּחַ (Ru.ach), עָֽבְרָה־ ('a.ve.rah-), and a series of phrases that elaborate on the outcome of this action. The word order emphasizes the subject, the wind, leading to the action of passing over.
The finite verb עָֽבְרָה־ governs the sentence, with additional clauses describing the result of its action. This structure highlights the swift transition from presence to absence, underscoring the theme of impermanence.
Septuagint Backgroundgenerated
The Septuagint translates רוּחַ as πνεῦμα (pneuma), which also means spirit or breath. This choice aligns with the Hebrew meaning but broadens the concept to include spiritual implications.
The Greek word διῆλθεν (dielthen) for עָבְרָה־ indicates a similar action of passing through, maintaining the imagery of transience while also suggesting a divine presence in the act.
In plain words — the whole versegenerated
Psalms 103:16 compares human life to grass that quickly fades away when the wind blows over it. Just as the grass vanishes and is forgotten, so too does human life pass quickly. This verse emphasizes that while life is fleeting, God's love remains eternal.
Frequently Asked Questionsgenerated
It teaches that life is temporary and fleeting, much like grass that withers away.
It contrasts the transience of human life with the everlasting nature of God's love and righteousness.
The imagery of wind passing over grass is used to illustrate how quickly life can vanish.
It highlights that once life has passed, it is not remembered, emphasizing the brevity of human existence.
Reflection Questionsgenerated
- In what ways do I see the fleeting nature of life reflected in my own experiences?
- How can I find comfort in the eternal nature of God's love amidst the transience of life?
- What reminders can I keep to appreciate the present moment, knowing that life is temporary?
- How does this verse challenge me to think about my legacy and what I will be remembered for?
The early church on this verse — how the Fathers read it
Early commentary on this verse comes from Augustine of Hippo, who reflects on its meaning in his exposition of Psalms 103.
"The wind shall go over on it, it shall not be; and the place thereof shall know it no more" [Psalms 103:16].Early Church Fathers on Psalms 103 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 103:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the wind passeth over it, and it is gone,.... A stormy wind, as the Targum, which tears it up by its roots, or blows off the flower, and it is seen no more; or a blighting easterly wind, which,
Read John Gill on Psalms 103 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs for man, his days are as grass: as a flower of the field, so he flourisheth.
Read Robert Jamieson on Psalms 103 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA blasting or stormy wind bloweth upon it, and there is no more any appearance nor remembrance of it in the place where it stood and flourished.
Read Matthew Poole on Psalms 103 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 103:16 For the wind passeth over it, and it is gone; and the place thereof shall know it no more.Ver. 16. For the wind passeth over it, and it is gone] Heb. it is not; that is, it neither continues any longer in being nor returns any more into being: so here, Job 14:7-12. And the place thereof shall know it no more] Though, while it stood and flourished, the place of it seemed as it were to know nothing but it, the glory and beauty of it drew all eyes to it, &c. Think the same of men in their flourish, soon forgotten, as dead men out of mind, Psalms 31:12.
Read John Trapp on Psalms 103 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) The wind—i.e., the hot, scorching blast, as in Isaiah 40:7. Even in our humid climate, it may be said of a flower— “If one sharp wind sweep o’er the field, It withers in an hour.” But the pestilential winds of the East are described as bringing a heat like that of an oven, which immediately blasts every green thing. Know it no more.—Comp. Job 7:10. Man vanishes away without leaving a trace behind. The pathos of the verse has been well caught in the well-known lines of Gray:— “One morn I missed him on the accustomed hill, Along the heath, and near his favourite tree: Another came, nor yet beside the rill, Nor up the lawn, nor at the wood was he.”
Read Charles John Ellicott on Psalms 103 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The wind passeth over it] Referring perhaps to some blasting pestilential wind.
Read AdamClarke on Psalms 103 →CambridgeThe Cambridge Bible for Schools and Colleges16. The verse may refer to the withering of the flower (A.V.), but it is more poetical to understand it metaphorically of the disappearance of the man. For a wind passeth over him, and he is not, And his place shall know him no more. “The east wind, blowing over the desert in summer, is dry and parching, and withers up all vegetation.” Tristram, Nat. Hist. p. 34. Cp. Hosea 13:15. The second line is from Job 7:10; cp. Job 8:18, Job 20:9.
Read Cambridge on Psalms 103 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the wind passeth over it, and it is gone - Margin, as in Hebrew, “it is not.” The reference is either to a hot and burning wind, that dries up the flower; or to a furious wind that tears it from
Read Albert Barnes on Psalms 103 →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
when the wind passes over, it vanishes, and its place remembers it no more.
For the wind passes over it, and it is gone. Its place remembers it no more.
when the wind passes over, it vanishes, and its place remembers it no more.
but when the hot wind blows by, it disappears, and one can no longer even spot the place where it once grew.
Tyndale line
For the wind passeth over it, and it is gone; and the place thereof shall know it no more.
For the wind passeth over it, and it is gone; And the place thereof shall know it no more.
For the wind passeth over it, and it is gone; and the place thereof shall know it no more.
For the wind passeth over it, and it is gone; and its place shall know it no more.
For the winde goeth ouer it, and it is gone, and the place thereof shall knowe it no more.
Strictly literal
For the wind passeth over it, and it is gone, and the place thereof knoweth it no more.
For a wind hath passed over it, and it is not, And its place doth not discern it any more.
For a wind has passed over it, and it is not, || And its place does not discern it anymore.
When a wind but passeth over it, it is gone, and its place will recognize it no more.
The wind blows over it, and it disappears, and no one can even tell where it once grew.
From the Latin
The trees of the field shall be filled, and the cedars of Libanus which he hath planted:
Simplified
but then the wind blows and we are gone, disappearing without a trace.
The wind goes over it and it is gone; and its place sees it no longer.
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 in wording, with all nine Hebrew words matched in the Greek translation. This consistency underscores the shared understanding of the verse's message about the fleeting nature of human existence.
כִּ֤י ר֣וּחַ עָֽבְרָה־ בּ֣וֹ וְאֵינֶ֑נּוּ וְלֹא־ יַכִּירֶ֖נּוּ ע֣וֹד מְקוֹמֽוֹ׃
9 of the 9 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 Psalms 103:16
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.
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
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.
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
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.)
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
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
N-cs — Noun common · feminine singular absoluteHNcfsa
wind (anemos:
1. Causes:
Unequal distribution of heat in the atmosphere causes currents of air or wind. The heated air rises and the air from around rushes in. The direction from which a current comes determines its name, as west wind coming from the West but blowing toward the East. When two currents of air of different directions meet, a spiral motion sometimes results.
See WHIRLWIND.
2. West Wind:
In Palestine the west wind is the most common. It comes from the sea and carries the moisture which condenses to form clouds, as it is turned upward by the mountains, to the cooler layers of the atmosphere. If the temperature reached is cool enough the cloud condenses and rain falls. Elijah looked toward the West for the "small cloud," and soon "the heavens grew black with clouds and wind" (1Ki 18:44 f). "When ye see a cloud rising in the…
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
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.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
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.
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)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word נָכַר (nakar) encompasses meanings related to recognition and alienation. It can signify acknowledging, regarding, or understanding someone or something, as well as treating something as foreign or strange. The entries highlight its use in various forms, including recognizing and disguising, but do not indicate any significant disagreement among lexicons.
[נָכַר] vb. (not Qal) regard, recognize
Niph. they are not recognized
Pi. he regardeth not the opulent above the poor
Hiph.
regard, observe, esp. with a view to recognition
Recognize (as formerly known)
Be willing to recognize, acknowledge
Be acquianted with
Distinguish, understand
Hithp. Impf by his deeds a youth maketh himself known, whether his doing be pure, etc.
base
[נכר] vb. denom. act or treat as foreign, or strange; disguise, misconstrue
Niph. with his lips a hater disguiseth himself
Pi. and they have treated this place as foreign
Hithp. he acted as a stranger toward them
base
H5234a נָכַר (not Qal) regard, recognize . they are not recognized
. he regardeth not the opulent above the poor
. . regard, observe, esp. with a view to recognition
. Recognize (as formerly known)
. Be willing to recognize, acknowledge
. Be acquianted with
. Distinguish, understand
. Impf by his deeds a youth maketh himself known, whether his doing be pure, etc.
H5234b נכר vb. denom. act or treat as foreign, or strange; disguise, misconstrue
5234 nakar naw-kar'
a primitive root; properly, to scrutinize, i.e. look intently
at; hence (with recognition implied), to acknowledge, be
acquainted with, care for, respect, revere, or (with suspicion
implied), to disregard, ignore, be strange toward, reject,
resign, dissimulate (as if ignorant or
disowning):--acknowledge, X could, deliver, discern,
dissemble, estrange, feign self to be another, know, take
knowledge (notice), perceive, regard, (have) respect, behave
(make) self strange(-ly).
נָכַר (na.khar) — to recognize.
1) to recognise, acknowledge, know, respect, discern, regard
1a) (Niphal) to be recognised
1b) (Piel) to regard
1c) (Hiphil)
1c1) to regard, observe, pay attention to, pay regard to, notice
1c2) to recognise (as formerly known), perceive
1c3) to be willing to recognise or acknowledge, acknowledge with honour
1c4) to be acquainted with
1c5) to distinguish, understand
1d) (Hithpael) to make oneself known
נָכַר (na.khar) — to alienate.
1) to act or treat as foreign or strange, disguise, misconstrue
1a) (Niphal) to disguise oneself
1b) (Piel)
1b1) to treat as foreign (profane)
1b2) to misconstrue
1c) (Hithpael)
1c1) to act as alien
1c2) to disguise oneself
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3ms
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms