Psalms 39:5 — Word Study
WLCהִנֵּ֤ה טְפָח֨וֹת׀ נָ֘תַ֤תָּה יָמַ֗י וְחֶלְדִּ֣י כְאַ֣יִן נֶגְדֶּ֑ךָ אַ֥ךְ כָּֽל־ הֶ֥בֶל כָּל־ אָ֝דָ֗ם נִצָּ֥ב סֶֽלָה׃
BSAmy daysyôwm [as short as handbreadths, brief moments]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֤ה | here! | Particle |
| טְפָח֨וֹת׀ | handbreadths | Noun common, feminine plural absolute |
| נָ֘תַ֤תָּה | you have made | Verb, Qal, perfect second person masculine singular |
| יָמַ֗י | days my | Noun common masculine plural construct, suffix |
| וְחֶלְדִּ֣י | and lifespan my | Conjunction, noun common masculine singular construct, suffix |
| כְאַ֣יִן | [is] like nothing | Preposition, noun common masculine singular absolute |
| נֶגְדֶּ֑ךָ | before you | Suffix |
| אַ֥ךְ | [is] only | Adverb |
| כָּֽל־ | all | Noun common, masculine singular construct |
| הֶ֥בֶל | vanity | Noun common, masculine singular absolute |
| כָּל־ | all | Noun common, masculine singular construct |
| אָ֝דָ֗ם | humankind | Noun common, masculine singular absolute |
| נִצָּ֥ב | [which] stands | Verb, Niphal, participle (active) masculine singular |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You, indeed, have made my days as handbreadths, and my lifetime as nothing before You. Truly each man at his best exists as but a breath. Selah |
| KJV | Behold, thou hast made my days as an handbreadth; and mine age is as nothing before thee: verily every man at his best state is altogether vanity. Selah. |
| ASV | Behold, thou hast made my days as handbreadths; And my life-time is as nothing before thee: Surely every man at his best estate is altogether vanity. [Selah |
| YLT | Lo, handbreadths Thou hast made my days, And mine age [is] as nothing before Thee, Only, all vanity [is] every man set up. Selah. |
| WEB | Behold, you have made my days hand widths. My lifetime is as nothing before you. Surely every man stands as a breath.” Selah. |
| BBE | You have made my days no longer than a hand's measure; and my years are nothing in your eyes; truly, every man is but a breath. (Selah.) |
Where they part company is הֶ֥בֶל — see How Translations Differ.
The verse is structured around a main clause with additional phrases that elaborate on the brevity of life and the nature of humanity.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
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 39:5
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 — Meditation on Life's Brevitygenerated
Psalm 39:5 reflects on the fleeting nature of human life, emphasizing how brief our days are in comparison to eternity. The psalmist uses vivid imagery to convey the insignificance of human existence when placed before God. This theme resonates throughout the psalm, as seen in the surrounding verses, where the psalmist contemplates mortality and the ultimate reliance on God, as expressed in Psalm 39:4 and Psalm 39:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 90:4–5 | For in Your sight a thousand years are but a day that passes, or a watch of the night. |
| 2 | Genesis 47:9 | “My travels have lasted 130 years,” Jacob replied. “My years have been few and hard, and they have not matched the years of the travels of my fathers.” |
| 3 | Job 7:6 | My days are swifter than a weaver’s shuttle; they come to an end without hope. |
| 4 | Job 9:25–26 | My days are swifter than a runner; they flee without seeing good. |
| 5 | Job 14:1–2 | “Man, who is born of woman, is short of days and full of trouble. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — הֶ֥בֶל, He.velgenerated
The Hebrew word הֶ֫בֶל (hevel) means 'vanity' or 'breath.' It describes something that is fleeting, empty, or insubstantial, often used to convey the transitory nature of life. This word appears frequently in Ecclesiastes, where it underscores the ephemeral quality of human endeavors.
In this verse, הֶ֫בֶל emphasizes that even at their best, human lives are temporary and ultimately insignificant compared to God's eternal presence. The psalmist's use of this term serves to remind the reader of the brevity and fragility of human existence.
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 verse consists of multiple clauses, with the main clause stating the psalmist's observation about life. The finite verb נָ֘תַ֤תָּה (you have made) serves as the anchor, with several phrases elaborating on the nature of days and existence.
The structure highlights the contrast between God's eternal nature and human frailty, with the psalmist using comparisons to emphasize the briefness of life.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word הֶ֥בֶל is translated as ἀτμὴ (atmē), which means 'vapor' or 'breath.' This choice reflects a narrowing of the concept, focusing on the ephemeral nature of life as something that quickly dissipates.
The translation choice underscores the idea that human existence is not only fleeting but also insubstantial, reinforcing the psalmist's message.
In plain words — the whole versegenerated
Psalm 39:5 compares the shortness of human life to a handbreadth and emphasizes that even at our best, we are like a breath. The psalmist reflects on the fleeting nature of existence, reminding us of our reliance on God.
Frequently Asked Questionsgenerated
The psalmist uses the term 'handbreadth' to illustrate how short and limited our days are, emphasizing the brevity of human life.
Referring to humanity as a breath highlights the fleeting and insubstantial nature of life, suggesting that human existence is temporary and easily forgotten.
The term 'Selah' indicates a pause for reflection, inviting the reader to contemplate the weight of the psalmist's observations about life.
This verse encapsulates the psalmist's meditation on mortality, emphasizing the need for reliance on God amidst the transitory nature of human existence.
Reflection Questionsgenerated
- In what ways do I recognize the fleeting nature of life in my own experiences?
- How can I cultivate a deeper reliance on God in light of life's brevity?
- What practices can help me reflect on the significance of my days?
- How does understanding the transitory nature of life influence my priorities and decisions?
The early church on this verse — how the Fathers read it
Early church fathers reflect on the transitory nature of life as expressed in this verse. Their quotations highlight the fleeting quality of human existence.
Such, brothers, is our life, we whose existence is so transitory. Such is the game we play on earth: we do not exist, and we are born, and being born we are dissolved.Early Church Fathers on Psalms 39 →
God, who knows precisely the allotted days of each one of us, regards nothing as immeasurable. His knowledge embraces the measure of all things.Early Church Fathers on Psalms 39 →
"Behold, you have made my days old" [Psalms 39:5]. For these days are "waxing old." I long for new days "that never shall wax old," that I may say, "Old things have passed away;Early Church Fathers on Psalms 39 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 39:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, thou hast made my days [as] an handbreadth,.... These words, with the following clause, are the psalmist's answer to his own inquiries; or rather a correction of his inquiry and impatience,
Read John Gill on Psalms 39 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, thou hast made my days as an handbreadth; and mine age is as nothing before thee: verily every man at his best state is altogether vanity. Selah.
Read Robert Jamieson on Psalms 39 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs an handbreadth, which is one of the least measures, i.e. very short. These and the following words are either, 1. A continuance of his complaint, that although his days were of themselves very short, yet God seemed to grudge him their natural length, and threatened to make them shorter, and to cut him off before his time. Or rather, 2. A consolation, and correction of his last words, as if he said, Why am I so greedy to know the end of my life, seeing I do already know this, that my life cannot last very long, and therefore if my troubles be sharp, they will be but short? Nothing; next to nothing for substance and for continuance. Before thee, i.e. in thy judgment, and therefore in truth…
Read Matthew Poole on Psalms 39 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 39:5 Behold, thou hast made my days [as] an handbreadth; and mine age [is] as nothing before thee: verily every man at his best state [is] altogether vanity. Selah.Ver. 5. Behold, thou hast made my days as an handbreadth] i.e. Four fingers broad (which is one of the least geometrical measures, or a spanlong), as some interpret it. Now, to spend the span of this transitory life after the ways of a man’ s own heart is to bereave himself of a room in that city of pearl, and to perish for ever. Or take it for a handbreadth; should a man, having his lands divided into four parts (answerable to those four fingers’ breadth), leave three of them untilled? should he not make the best of that…
Read John Trapp on Psalms 39 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Handbreadth.—Better, some spans long. The plural without the article having this indefinite sense. Mine age.—Literally, duration. (See Psalms 17:14.) The LXX. and Vulg. have “substance.” Before thee.—Since in God’s sight “one day is as a thousand years, and a thousand years as one day.” “If nature is below any perception of time, God, at the other extremity of being, is above it. God includes time without being affected by it, and time includes nature, which is unaware of it. He too completely transcends it, his works are too profoundly subject to it, to be otherwise than indifferent to its lapse. But we stand at an intermediate point, and bear affinity with both extremes” (J.…
Read Charles John Ellicott on Psalms 39 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. My days as a handbreadth] My life is but a span; σπιθαμητουβιου. And mine age is as nothing] כאין keein, as if at were not before thee. All time is swallowed up in thy eternity. Verily every man at his best state] כל אדם נצב col adam nitstab, "every man that exists, is vanity." All his projects, plans, schemes, &c., soon come to nothing. His body also moulders with the dust, and shortly passes both from the sight and remembrance of men.
Read AdamClarke on Psalms 39 →CambridgeThe Cambridge Bible for Schools and Colleges5. as a handbreadth] Better, a few handbreadths long. The shortest measure is enough to reckon life by. The ‘handbreadth’ = four ‘fingers’ (Jeremiah 52:21 compared with 1 Kings 7:26) or less than half a ‘span.’ mine age &c.] The same word as that rendered ‘world’ in Psalms 17:14, denoting life in its fleeting, transient aspect. In the sight of the Eternal man’s existence shrinks into nothing. Cp. Isaiah 40:17. verily &c.] The particle ak, which is characteristic of this Ps. and of Psalms 62, may be used affirmatively to introduce the whole clause (verily, or surely, as in Psalms 39:6; Psalms 39:11), or restrictively, to emphasise the words which immediately follow it (only). The order of…
Read Cambridge on Psalms 39 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, thou hast made my days as an handbreadth - literally, “Lo, handbreadths hast thou given my days.” The word rendered “handbreadth” means properly the spread hand; the palm; the hand when the four fingers are expanded.
Read Albert Barnes on Psalms 39 →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
You, indeed, have made my days as handbreadths, and my lifetime as nothing before You. Truly each man at his best exists as but a breath. Selah
Behold, you have made my days hand widths. My lifetime is as nothing before you. Surely every man stands as a breath.” Selah.
You, indeed, have made my days as handbreadths, and my lifetime as nothing before You. Truly each man at his best exists as but a breath. Selah
Look, you make my days short-lived, and my life span is nothing from your perspective. Surely all people, even those who seem secure, are nothing but vapor.
Tyndale line
Behold, thou hast made my days as an handbreadth; and mine age is as nothing before thee: verily every man at his best state is altogether vanity. Selah.
Behold, thou hast made my days as handbreadths; And my life-time is as nothing before thee: Surely every man at his best estate is altogether vanity. [Selah
Behold, thou hast made my days as handbreadths; and mine age is as nothing before thee: surely every man at his best estate is altogether vanity. Selah
Behold, thou hast made my days as a hand-breadth; and my age is as nothing before thee: verily every man at his best state is altogether vanity. Selah.
Beholde, thou hast made my dayes as an hand breadth, and mine age as nothing in respect of thee: surely euery man in his best state is altogether vanitie. Selah.
Strictly literal
Behold, thou hast made my days [as] hand-breadths, and my lifetime is as nothing before thee; verily, every man, [even] the high placed, is altogether vanity. Selah.
Lo, handbreadths Thou hast made my days, And mine age [is] as nothing before Thee, Only, all vanity [is] every man set up. Selah.
Behold, You have made my days handbreadths, || And my age [is] as nothing before You, || Only, every man set up [is] all vanity. Selah.
(39:6) Behold, measured out with the span hast thou made my days; and my whole duration is nothing before thee: yea, as nothing but vanity doth every man stand here. Selah.
See, you have made my days only the width of my hand, and my lifetime is like nothing before you. Surely every man is a single breath. Selah
From the Latin
Blessed is the man whose trust is in the name of the Lord; and who hath not had regard to vanities, and lying follies.
Simplified
Just look at the tiny amount of days you have given me! In your eyes my whole lifetime is like nothing. Our lives here are just a breath… Selah.
You have made my days no longer than a hand's measure; and my years are nothing in your eyes; truly, every man is but a breath. (Selah.)
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 their wording, with 10 out of 14 words matched. This alignment indicates a shared understanding of the verse's themes, though the Septuagint's word order and articles differ from the Hebrew text.
הִנֵּ֤ה טְפָח֨וֹת׀ נָ֘תַ֤תָּה יָמַ֗י וְחֶלְדִּ֣י כְאַ֣יִן נֶגְדֶּ֑ךָ אַ֥ךְ כָּֽל־ הֶ֥בֶל כָּל־ אָ֝דָ֗ם נִצָּ֥ב סֶֽלָה׃
10 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 39:5
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.
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
HTj — ParticleHTj
her, in composition:
טֶ֫פַח (tephach) refers to a handbreadth, a unit of measurement equivalent to the width of a hand. It can also denote an architectural term, specifically a coping or corbel. The word is derived from a related term and is used in contexts involving measurements.
טֶ֫פַח n.[m.] 1. a span, hand-breadth; 2. coping (?)
base
H2947 טֶ֫פַח, טֵפַח
2947 tephach tay'-fakh
from 2946; a spread of the hand, i.e. a palm- breadth (not
"span" of the fingers); architecturally, a corbel (as a
supporting palm):--coping, hand-breadth.
see HEBREW for 02946
טֶ֫פַח (te.phach) — handbreadth.
1) span, width of the hand, hand breadth
1a) a unit of measurement, measurement of length
2) coping (an architectural term)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
חֶ֫לֶד (cheled) refers to a fleeting portion of time, often translated as 'lifetime' or 'world.' It encompasses concepts of age and the transient nature of existence. The term suggests a brief duration and is associated with the idea of life as temporary.
חֶ֫לֶד n.[m.] duration, world
base
H2465 חֶ֫לֶד
2465 cheled kheh'-led
from an unused root apparently meaning to glide swiftly; life
(as a fleeting portion of time); hence, the world (as
transient):--age, short time, world.
חֶ֫לֶד (che.led) — lifetime/world.
age, duration of life, the world
HC/Ncmsc/Sp1bs — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
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
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
nuth'-ing (lo', lo' @me'umah, etc.; medeis, oudeis): "Nothing" is represented by various words and phrases, often with lo', which is properly a substantive with the meaning of "nothing." Most frequently we have lo' me'umah, "not anything" (Ge 40:15; Jud 14:6).
Other forms are lo' dhabhar, "not anything"; (Ge 19:8); lo'khol, "not any(thing)" (Ge 11:6; Pr 13:7); la' (Aramaic), "no," "nothing" (Da 4:35, "as nothing"); 'ephec, "end," "cessation" (Isa 34:12); bilti, "without," "save," "not" (
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
HAcmsc/Sp2ms — SuffixHAcmsc/Sp2ms
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
HD — AdverbHD
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
HNcmsa — Noun common · masculine singular absoluteHNcmsa
Does not usually denote, in Scripture, self-conceit or personal pride, 2Pe 2:18, but sometimes emptiness and fruitlessness, Job 7:3 Ps 144:4 Ec 1:1-18. It often denotes wickedness, particularly falsehood, De 32:21 Ps 4:2 24:4 119:37, and sometimes idols and idol-worship, 2Ki 17:15 Jer 2:5 18:15 Jon 2:8. Compare Paul’s expression, "they turned the truth of God into a lie,"
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HNcmsa — Noun common · masculine singular absoluteHNcmsa
נָצַב (natsab) is a Hebrew verb meaning to stand or take one's stand, with various applications including to be stationed, appointed, or established. It can refer to standing upright, setting up a pillar, or fixing a boundary. The entries highlight its use in different forms, such as Niphal and Hiphil, indicating both active and passive meanings.
[נָצַב] vb. Niph. take one's stand, stand
Niph.
station oneself, take one's stand, for definite purpose
stand = be stationed (by appointment, or in fulfillment of duty)
take an upright position, stand
be stationed = appointed over
Pt. as subst. deputy = prefect (as appointed, deputed)
stand firm
Hiph.
station, set
set up, erect pillar
cause to stand erect, waters
fix, establish boundary
Hoph. fixed, determined
base
H5324 נָצַב Niph. take one's stand, stand . . . station oneself, take one's stand, for definite purpose
. stand = be stationed (by appointment, or in fulfillment of duty)
. take an upright position, stand
. be stationed = appointed over
. Pt. as subst. deputy = prefect (as appointed, deputed)
. stand firm
. . station, set
. set up, erect pillar
. cause to stand erect, waters
. fix, establish boundary
. fixed, determined
5324 natsab naw-tsab'
a prim root; to station, in various applications (literally
or figuratively):--appointed, deputy, erect, establish, X
Huzzah (by mistake for a proper name), lay, officer, pillar,
present, rear up, set (over, up), settle, sharpen, establish,
(make to) stand(-ing, still, up, upright), best state.
נָצַב (na.tsav) — to stand.
1) to stand, take one's stand, stand upright, be set (over), establish
1a) (Niphal)
1a1) to station oneself, take one's stand
1a2) to stand, be stationed
1a3) to stand, take an upright position
1a4) to be stationed, be appointed
1a5) deputy, prefect, appointed, deputed (subst)
1a6) to stand firm
1b) (Hiphil)
1b1) to station, set
1b2) to set up, erect
1b3) to cause to stand erect
1b4) to fix, establish
1c) (Hophal) to be fixed, be determined, be stationary
HVNrmsa — Verb · Niphal · participle (active) masculine singularHVNrmsa
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
HTj — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.