Habakkuk 2:13 — Word Study
WLCהֲל֣וֹא הִנֵּ֔ה מֵאֵ֖ת יְהוָ֣ה צְבָא֑וֹת וְיִֽיגְע֤וּ עַמִּים֙ בְּדֵי־ אֵ֔שׁ וּלְאֻמִּ֖ים בְּדֵי־ רִ֥יק יִעָֽפוּ׃
BSAIs it notlôʼ indeedhinnêh [certainly, truly] fromʼêth the LORDYᵉhôvâh [Yehovah, The covenant Name of God] of Hoststsâbâʼ [armies, a large group of people] that the laboryâgaʻ▸ [hard work, toil] of the peopleʻam [nations, a community] only feedsday [labors for] the fireʼêsh [burning, flame] ◂and the nationslᵉʼôm [peoples, a group of people] weary themselvesyâʻaph▸ [exhaust, become weak] inday vainrîyq [for nothing, with no lasting result]
| Greek | English | Parsing |
|---|---|---|
| הֲל֣וֹא | ¿ [is it] not | Particle, particle |
| הִנֵּ֔ה | there! | Particle |
| מֵאֵ֖ת | from with | Preposition, preposition |
| יְהוָ֣ה | Yahweh | Noun proper |
| צְבָא֑וֹת | of hosts | Noun common, feminine plural absolute |
| וְיִֽיגְע֤וּ | so they may labor | Conjunction, verb qal third person masculine plural |
| עַמִּים֙ | peoples | Noun common, masculine plural absolute |
| בְּדֵי־ | for [the] sufficiency of | Preposition, noun common masculine singular construct |
| אֵ֔שׁ | fire | Noun common, both singular absolute |
| וּלְאֻמִּ֖ים | and nations | Conjunction, noun common masculine plural absolute |
| בְּדֵי־ | for [the] sufficiency of | Preposition, noun common masculine singular construct |
| רִ֥יק | vanity | Noun common, masculine singular absolute |
| יִעָֽפוּ׃ | they grow weary | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Is it not indeed from the LORD of Hosts that the labor of the people only feeds the fire, and the nations weary themselves in vain? |
| KJV | Behold, is it not of the LORD of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity? |
| ASV | Behold, is it not of Jehovah of hosts that the peoples labor for the fire, and the nations weary themselves for vanity? |
| YLT | Lo, is it not from Jehovah of Hosts And peoples are fatigued for fire, And nations for vanity are weary? |
| WEB | Behold, isn’t it from Yahweh of Armies that the peoples labor for the fire, and the nations weary themselves for vanity? |
| BBE | See, is it not the pleasure of the Lord of armies that the peoples are working for the fire and using themselves up for nothing? |
Where they part company is רִיק — see How Translations Differ.
The structure presents a main inquiry followed by two dependent clauses that describe the consequences of the people's labor.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעַם
verbיָעֵף
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 — Habakkuk 2:13
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 Burden of Habakkukgenerated
Habakkuk 2:13 reflects on the futility of human labor that is disconnected from the divine will. The prophet Habakkuk challenges the people to consider the source of their efforts and the ultimate outcome of their toil. This verse is part of a larger warning against reliance on human schemes and the consequences of turning away from God, emphasizing that true fulfillment comes from Him alone.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 11:6–9 | And the LORD said, “If they have begun to do this as one people speaking the same language, then nothing they devise will be beyond them. |
| 2 | 2 Samuel 15:31 | Now someone told David: “Ahithophel is among the conspirators with Absalom.” So David pleaded, “O LORD, please turn the counsel of Ahithophel into foolishness!” |
| 3 | Job 5:13–14 | He catches the wise in their craftiness, and sweeps away the plans of the cunning. |
| 4 | Psalm 39:6 | Surely every man goes about like a phantom; surely he bustles in vain; he heaps up riches not knowing who will haul them away. |
| 5 | Psalm 127:1–2 | Unless the LORD builds the house, its builders labor in vain; unless the LORD protects the city, its watchmen stand guard in vain. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yahwehgenerated
The name יְהוָה (Yahweh) is the personal name of God in the Hebrew Bible, signifying His eternal and self-existent nature. It is often translated as 'the LORD' and is used to denote God's covenant relationship with His people.
In this verse, יְהוָה underscores the authority and sovereignty of God over the actions of nations and their labor. The use of this name emphasizes that any effort that does not align with His will is ultimately in vain.
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 a main clause questioning the source of the people's labor, followed by two phrases that describe the consequences of that labor: one concerning fire and the other about nations growing weary.
The finite verb יִֽיגְע֤וּ (they may labor) is central, with the subjects עַמִּים֙ (peoples) and לְאֻמִּ֖ים (nations) positioned to emphasize their collective toil.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κυρίου (Lord), maintaining the divine authority in the context. This choice aligns with the Hebrew understanding of God's sovereignty.
The Greek word πυρί (fire) corresponds to אֵשׁ, indicating a direct relationship in the imagery of destruction and futility.
In plain words — the whole versegenerated
Habakkuk 2:13 questions whether the hard work of the people truly comes from the LORD of Hosts. It suggests that their efforts only serve to feed the fire, and that the nations exhaust themselves for nothing. This highlights the futility of labor that is not aligned with God's purpose.
Frequently Asked Questionsgenerated
This suggests that the work of the people is ultimately destructive and does not lead to any lasting benefit.
It highlights God's authority over all nations and their actions, reminding the people that their efforts should align with His will.
It indicates that the efforts of the nations are empty and without purpose when disconnected from God.
It serves as a reminder to evaluate our own efforts and ensure they are in line with God's purposes to avoid futility.
Reflection Questionsgenerated
- In what areas of my life do I feel like my efforts are in vain?
- How can I align my work with God's purposes to ensure it bears fruit?
- What does it mean for me to recognize the LORD of Hosts in my daily labor?
- How can I encourage others to seek God's guidance in their endeavors?
The early church on this verse — how the Fathers read it
Richard Challoner comments on the implications of this verse, arguing that the punishments recorded come from the Lord upon those guilty of such crimes.
Are not these things: That is, shall not these punishments that are here recorded, come from the Lord upon him that is guilty of such crimes. The people shall labour: Viz., the enemies of God's people.Early Church Fathers on Habakkuk 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Habakkuk 2:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, [is it] not of the Lord of hosts?.... That which follows; the judgments of God upon the bloody city, which they that labour to prevent labour in vain.
Read John Gill on Habakkuk 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, is it not of the LORD of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity? Behold, is it not of the Lord of hosts.
Read Robert Jamieson on Habakkuk 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBehold: the prophet calls for attention, and that we observe who it is will execute vengeance on bloody cities and kingdoms. Babylon is a mighty city, and the kingdom is over-match to any kingdom, and perhaps it may be thought none can give Babylon blood to drink, or kindle a fire in her, that shall consume her. Is it not of the Lord of hosts? though men cannot, the Lord of hosts can; and is not this vengeance his? will not he repay? The people shall labour in the very fire; either Babylonians and their confederates labour for that the fire shall consume; or the adversaries of Babylon shall be able to endure a service for God against Babylon hot as if they laboured in the fire. Either…
Read Matthew Poole on Habakkuk 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHabakkuk 2:13 Behold, [is it] not of the LORD of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity?Ver. 13. Behold, is it not of the Lord of hosts that the people shall labour in the fire] Labour in vain to quench the fire, wherewith Babylon shall be burnt, Jeremiah 51:58. Or have laboured to no purpose in building that city and enlarging that empire, which now God will have down. Is it not evident, that they have lost oleum et operam, oil and work, yea, hazarded their own lives, as those do that strive against a flame. What profit hath he that laboureth for the wind, Ecclesiastes 5:16, much less he that laboureth in the fire, that…
Read John Trapp on Habakkuk 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) In the very fire . . . for very vanity. The preposition is the same in both clauses, and means “for an equivalent in.” The sense is sufficiently conveyed if we render “labour only for the fire . . . weary themselves all for nothing.” The same expressions occur in Jeremiah’s denunciation of Babylon (Jeremiah 51:58). Both prophets predict that Jehovah shall render all this compulsory service fruitless. Jeremiah adds the explanatory clauses, “the broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire.”
Read Charles John Ellicott on Habakkuk 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. The people shall labour in the very fire] All these superb buildings shall be burnt down. See the parallel passage, Jeremiah 51:58, and the note there. Shall weary themselves for very vanity?] For the gratification of the wishes of ambition, and in buildings which shall be brought to naught.
Read AdamClarke on Habakkuk 2 →CambridgeThe Cambridge Bible for Schools and Colleges13. people … in the very fire] peoples shall labour for the fire. Those great cities of the heathen world on which the peoples labour are destined to become the prey of the fire. people … for very vanity] the nations shall weary themselves for vanity, or, for nought, in vain. The great buildings on whose construction the nations exhaust themselves are doomed to annihilation. This is the decree of the Lord of Hosts. The words with some difference occur again, Jeremiah 51:58, with special reference to Babylon. The passage is scarcely a quotation from Jer., neither do the words, Behold, is it not, &c., imply that it is a quotation from some other source. Cf. 2 Chronicles 25:26, where the…
Read Cambridge on Habakkuk 2 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, is it not of the Lord of hosts that (the) people (nations) shall labor - o In (for) the very fire - literally, to suffice the fire?
Read Albert Barnes on Habakkuk 2 →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
Is it not indeed from the LORD of Hosts that the labor of the people only feeds the fire, and the nations weary themselves in vain?
Behold, isn’t it from Yahweh of Armies that the peoples labor for the fire, and the nations weary themselves for vanity?
Is it not indeed from the LORD of Hosts that the labor of the people only feeds the fire, and the nations weary themselves in vain?
Be sure of this! The Lord who commands armies has decreed: The nations’ efforts will go up in smoke; their exhausting work will be for nothing.
Tyndale line
Behold, is it not of the LORD of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity?
Behold, is it not of Jehovah of hosts that the peoples labor for the fire, and the nations weary themselves for vanity?
Behold, is it not of the LORD of hosts that the peoples labour for the fire, and the nations weary themselves for vanity?
Behold, is it not from the LORD of hosts that the people shall labor in the very fire, and the people shall weary themselves for very vanity?
Beholde, is it not of the Lord of hostes that the people shall labour in ye very fire? the people shall euen weary themselues for very vanitie.
Strictly literal
Behold, is it not of Jehovah of hosts that the peoples labour for the fire, and the nations weary themselves in vain?
Lo, is it not from Jehovah of Hosts And peoples are fatigued for fire, And nations for vanity are weary?
Behold, is it not from YHWH of Hosts || And peoples are fatigued for fire, || And nations for vanity are weary?
Behold, is it not from the Lord of hosts that people shall labor for the very fire, and nations shall weary themselves for naught but vanity!
Is it not from Yahweh of hosts that peoples labor for fire and all the other nations weary themselves for nothing?
From the Latin
Are not these things from the Lord of hosts? for the people shall labour in a great fire: and the nations in vain, and they shall faint.
Simplified
Hasn't the Lord Almighty decided that all the hard work of such nations is going to be burned up—that they wear themselves out for nothing?
See, is it not the pleasure of the Lord of armies that the peoples are working for the fire and using themselves up for nothing?
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 of Habakkuk 2:13 states that the labor of the people is from the LORD of Hosts and that nations weary themselves in vain. The Septuagint, while it has a different word order and its own articles, matches 10 of the 13 words in the Hebrew text, indicating a significant level of agreement in meaning. However, the specific wording and structure differ, which is important to note for understanding how the verse was interpreted in different traditions. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse in the available fragments, so they do not alter the understanding derived from the Masoretic Text and the Septuagint. Overall, the main witness is the Masoretic Text, with the Septuagint offering a parallel that confirms the core message.
הֲל֣וֹא הִנֵּ֔ה מֵאֵ֖ת יְהוָ֣ה צְבָא֑וֹת וְיִֽיגְע֤וּ עַמִּים֙ בְּדֵי־ אֵ֔שׁ וּלְאֻמִּ֖ים בְּדֵי־ רִ֥יק יִעָֽפוּ׃
10 of the 13 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 Habakkuk 2:13
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.
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)
Part | Part — Particle · particleHTi/Tn
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Prep — Preposition · prepositionHR/R
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
יָגֵעַ (yaga`) is a Hebrew verb that encompasses the concepts of toil and weariness. It can mean to labor or grow tired, with various forms indicating different nuances, such as causing weariness or making someone toil. The entries consistently highlight its association with exhaustion and labor.
[יָגֵעַ, יָגַע] vb. toil, grow or be weary
Qal
toil, labour
grow or be weary
Pi. weary, make weary
Hiph. make to toil
base
H3021 יָגֵעַ, יָגַע toil, grow or be weary
3021 yaga` yaw-gah'
a primitive root; properly, to gasp; hence, to be exhausted,
to tire, to toil:--faint, (make to) labour, (be) weary.
יָגֵעַ (ya.ga) — be weary/toil.
1) to toil, labour, grow weary, be weary
1a) (Qal)
1a1) to toil, labour
1a2) to grow weary, be weary
1b) (Piel) to weary, make weary, cause to go toilsomely
1c) (Hiphil) to make to toil, make weary, cause to be weary
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
la'-ber (yeghia`, `amal; kopos): The word (noun and verb) denoting hard work or "toil" (thus in the Revised Version (British and American) of De 26:7; Jos 7:3; Re 2:2) represents several Hebrew and Greek words, chiefly those above. Occasionally, as in Hab 3:17 (ma`aseh), it stands for "fruit of labor." Sometimes, in conjunction with "travail," it refers to childbirth (Ge 35:16,17, yaladh; compare 1Th 2:9; 2Th 3:8). Examples of the word in the ordinary sense are: of yeghia`,
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-mp — Noun common · masculine plural absoluteHNcmpa
דַּי (day) means 'sufficiency' or 'enough.' It appears only three times in the Old Testament and is often used with prepositions to express concepts like 'according to' or 'out of the abundance of.' The entries indicate its use as both a noun and adverb, but do not provide a clear derivation.
דַּי subst. sufficiency, enough
absol. thrice only
Combined with בְּ, כְּ, and esp. מִן
בְּדֵי
כְּדֵי according to the sufficiency, or abundance, of
מִדֵי out of the abundance of, hence as often as
base
H1767 דַּי sufficiency, enough . absol. thrice only
. Combined with בְּ, כְּ, and esp. מִן . בְּדֵי
. כְּדֵי according to the sufficiency, or abundance, of
. מִדֵי out of the abundance of, hence as often as
1767 day dahee
of uncertain derivation; enough (as noun or adverb), used
chiefly with preposition in phrases:--able, according to,
after (ability), among, as (oft as), (more than) enough, from,
in, since, (much as is) sufficient(-ly), too much, very, when.
דַּי (day) — sufficiency.
1) sufficiency, enough
1a) enough
1b) for, according to the abundance of, out of the abundance of, as often as
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
N-cs — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
לְאֹם, transliterated as lom, refers to a 'people' or 'nation.' It is derived from an unused root meaning to gather, indicating a sense of community. The term is noted as chiefly late in usage according to Brown-Driver-Briggs.
לְאֹם, לְאוֹם n.m. people, poet. and chiefly late
base
H3816 לְאֹם, לְאוֹם people, poet. and chiefly late
3816 lom leh-ome'
or l owm {leh-ome'}; from an unused root meaning to gather; a
community:--nation, people.
לְאֹם (le.om) — people.
a people, nation
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
דַּי (day) means 'sufficiency' or 'enough.' It appears only three times in the Old Testament and is often used with prepositions to express concepts like 'according to' or 'out of the abundance of.' The entries indicate its use as both a noun and adverb, but do not provide a clear derivation.
דַּי subst. sufficiency, enough
absol. thrice only
Combined with בְּ, כְּ, and esp. מִן
בְּדֵי
כְּדֵי according to the sufficiency, or abundance, of
מִדֵי out of the abundance of, hence as often as
base
H1767 דַּי sufficiency, enough . absol. thrice only
. Combined with בְּ, כְּ, and esp. מִן . בְּדֵי
. כְּדֵי according to the sufficiency, or abundance, of
. מִדֵי out of the abundance of, hence as often as
1767 day dahee
of uncertain derivation; enough (as noun or adverb), used
chiefly with preposition in phrases:--able, according to,
after (ability), among, as (oft as), (more than) enough, from,
in, since, (much as is) sufficient(-ly), too much, very, when.
דַּי (day) — sufficiency.
1) sufficiency, enough
1a) enough
1b) for, according to the abundance of, out of the abundance of, as often as
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רִיק (riq) refers to concepts of emptiness and vanity. It is used to describe something that is worthless or serves no purpose, appearing in various forms such as 'empty' or 'in vain.' The word is derived from another Hebrew root, רָק (raq), which also relates to emptiness.
רִיק n.[m.] emptiness, vanity
base
H7385 רִיק emptiness, vanity
7385 riyq reek
from 7324; emptiness; figuratively, a worthless thing;
adverbially, in vain:--empty, to no purpose, (in) vain
(thing), vanity.
see HEBREW for 07324
רִיק (riq) — vain.
emptiness, vanity, empty, idle, vain
N-ms — 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,"
יָעֵף (ya`aph) is a Hebrew verb meaning to be weary or faint. It describes a state of fatigue or weariness, with forms indicating both active and passive states, such as 'to grow weary' in the Qal stem and 'wearied' in the Hophal stem. The entries consistently focus on the concept of tiredness without significant disagreement.
[יָעֵף] vb. be weary, faint
Qal be or grow weary; be faint
Hoph. wearied
base
H3286 יָעֵף be weary, faint
3286 ya`aph yaw-af'
a primitive root; to tire (as if from wearisome
flight):--faint, cause to fly, (be) weary (self).
יָעֵף (ya.aph) — to faint.
1) to be or grow weary, be fatigued, be faint
1a) (Qal) to be or grow weary, be fatigued, be faint
1b) (Hophal) wearied (participle)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp