Isaiah 10:25 — Word Study
WLCכִּי־ ע֖וֹד מְעַ֣ט מִזְעָ֑ר וְכָ֣לָה זַ֔עַם וְאַפִּ֖י עַל־ תַּבְלִיתָֽם׃
BSAForkîy [because of this reason] in justʻôwd a little whilemᵉʻaṭ [a very short time, soon] My fury [against you]zaʻam [intense anger, indignation] will subsidekâlâh [cease, come to an end] and My angerʼaph [wrath] will turn toʻal [be directed] their destructiontablîyth△ [the end of them, their downfall]
| Greek | English | Parsing |
|---|---|---|
| כִּי־ | for | Particle |
| ע֖וֹד | yet | Adv |
| מְעַ֣ט | a little of | Noun common, masculine singular construct |
| מִזְעָ֑ר | a little | Noun common, masculine singular absolute |
| וְכָ֣לָה | and it will be finished | Verb, Qal, sequential perfect third person masculine singular |
| זַ֔עַם | indignation | Noun common, masculine singular absolute |
| וְאַפִּ֖י | and anger my | Conjunction, noun common masculine singular construct, suffix |
| עַל־ | [will be] on | Preposition |
| תַּבְלִיתָֽם׃ | destruction their | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For in just a little while My fury against you will subside, and My anger will turn to their destruction.” |
| KJV | For yet a very little while, and the indignation shall cease, and mine anger in their destruction. |
| ASV | For yet a very little while, and the indignation against thee shall be accomplished, and mine anger shall be directed to his destruction. |
| YLT | For yet a very little, And the indignation hath been completed, And Mine anger by their wearing out. |
| WEB | For yet a very little while, and the indignation against you will be accomplished, and my anger will be directed to his destruction.” |
| BBE | For in a very short time my passion will be over, and my wrath will be turned to their destruction. |
The translations agree on the rendering of תַּבְלִית as destruction — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause, clearly indicating the cause and effect of God's anger.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזַעַם
verbכָּלָה
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Isaiah 10:25
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Promise of Deliverancegenerated
Isaiah 10:25 speaks of the Lord's anger towards His people and the impending destruction of their enemies. This passage reassures the Israelites that God's fury is not permanent and will soon be directed against those who threaten them, reflecting God's sovereignty and care for His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 10:33–34 | Behold, the Lord GOD of Hosts will lop off the branches with terrifying power. The tall trees will be cut down, the lofty ones will be felled. |
| 2 | Isaiah 12:1–2 | In that day you will say: “O LORD, I will praise You. Although You were angry with me, Your anger has turned away, and You have comforted me. |
| 3 | Isaiah 14:24–25 | The LORD of Hosts has sworn: “Surely, as I have planned, so will it be; as I have purposed, so will it stand. |
| 4 | Isaiah 17:12–14 | Alas, the tumult of many peoples; they rage like the roaring seas and clamoring nations; they rumble like the crashing of mighty waters. |
| 5 | Isaiah 30:30–33 | And the LORD will cause His majestic voice to be heard and His mighty arm to be revealed, striking in angry wrath with a flame of consuming fire, and with cloudburst, storm, and hailstones. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — תַּבְלִית, tablīthgenerated
The noun תַּבְלִית (tablīth) refers to destruction or ruin. It is derived from a root meaning consumption, emphasizing the totality of the end of something. This term often appears in contexts where judgment is pronounced, indicating a complete downfall.
In this verse, it signifies the fate awaiting God's adversaries, contrasting with the temporary nature of His anger towards His people. The use of this word underscores the seriousness of divine judgment while also highlighting the hope for restoration.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses destruction for תַּבְלִית.
Sentence Structuregenerated
The main verb is כָ֣לָה, will cease, which governs the overall structure of the verse. It is followed by two clauses: one describing the duration of God's anger and the other indicating its direction towards destruction.
The sentence structure emphasizes the transition from God's anger to the destruction of His enemies, illustrating a clear cause-and-effect relationship in the divine plan.
Septuagint Backgroundgenerated
The Septuagint translates תַּבְלִית as ἀπώλεια (apōleia), meaning loss or ruin. This choice reflects a similar understanding of destruction but may carry a broader connotation of loss.
This translation shows a slight widening of meaning, focusing on the consequences of destruction rather than the specific act itself.
In plain words — the whole versegenerated
Isaiah 10:25 tells us that God's anger will soon subside and will turn toward the destruction of His enemies. This passage reassures the people that although they face judgment, God's ultimate plan is to protect and deliver them from those who oppose them.
Frequently Asked Questionsgenerated
It indicates that God's anger is temporary and will not last forever; He will eventually turn His attention to those who threaten His people.
Destruction signifies the complete downfall of God's enemies, illustrating the seriousness of divine judgment.
It reassures the Israelites that despite their current troubles, God's anger will not be directed at them forever, and He has a plan for their deliverance.
It shows that God is both just and merciful; while He may express anger, His ultimate goal is to restore and protect His people.
Reflection Questionsgenerated
- How can I trust in God's timing when facing difficulties?
- In what ways have I seen God turn anger or judgment into mercy in my life?
- What can I learn about God's character from this passage?
- How can I apply the message of hope in this verse to my current circumstances?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 10:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor yet a very little while,.... Within a few days; for in a very short time after Sennacherib was come up against Jerusalem his army was destroyed by an angel: and the indignation shall cease; the
Read John Gill on Isaiah 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor yet a very little while, and the indignation shall cease, and mine anger in their destruction. For - be not afraid (Isaiah 10:24), For, etc.
Read Robert Jamieson on Isaiah 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe indignation; mine anger, as it is explained in the next clause; either, 1. Towards my people; which shall weaken the Assyrian, whose great strength lay there; of which see above, . Or, 2. Towards the Assyrian, with whom God was very angry, , &c., yea, so angry, as not to be satisfied without their destruction, as it follows. Shall cease; as anger commonly doth, when vengeance is fully executed.
Read Matthew Poole on Isaiah 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 10:25 For yet a very little while, and the indignation shall cease, and mine anger in their destruction.Ver. 25. For yet a very little while.] Heb., A little little, or a little of a little. Yet a little modicum, and wrath shall be at an end. Oecolampadius rendereth it, Adhuc paululum, minus quam paululum. Hold out therefore faith and patience.
Read John Trapp on Isaiah 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) The indignation shall cease . . .—The “indignation” is the wrath of Jehovah poured out upon His people. That wrath is to cease, and His anger shall be for the destruction of their enemies.
Read Charles John Ellicott on Isaiah 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. The indignation - "Mine indignation."] Indignatio mea, Vulg. ἡοργη, Sept. μουηοργηκατασου, MS. Pachom. Μουἡοργηἡκατασου, MS. I. D. II. So that זעמי zaami, or הזעם hazzaam, as one MS. has it, seems to be the true reading.
Read AdamClarke on Isaiah 10 →Albert Barnes1798–1870Barnes' Notes on the BibleFor yet a very little while - This is designed to console them with the hope of deliverance. The threatened invasion was brief and was soon ended by the pestilence that swept off the greater part of the army of the Assyrian.
Read Albert Barnes on Isaiah 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Yet a very little while — Time not definite, as in Isaiah 16:14, nor does it date from the present — but it is very soon. The indignation shall cease — Whose indignation? — the Assyrian’s or God’s?
Read Daniel Denison Whedon on Isaiah 10 →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
For in just a little while My fury against you will subside, and My anger will turn to their destruction.”
For yet a very little while, and the indignation against you will be accomplished, and my anger will be directed to his destruction.”
For in just a little while My fury against you will subside, and My anger will turn to their destruction.”
For very soon my fury will subside, and my anger will be directed toward their destruction.”
Tyndale line
For yet a very little while, and the indignation shall cease, and mine anger in their destruction.
For yet a very little while, and the indignation against thee shall be accomplished, and mine anger shall be directed to his destruction.
For yet a very little while, and the indignation shall be accomplished, and mine anger, in their destruction.
For yet a very little while, and the indignation shall cease, and my anger in their destruction.
But yet a very litle time, and the wrath shall be consumed, and mine anger in their destruction.
Strictly literal
for yet a very little while, and the indignation shall be accomplished, and mine anger, in their destruction.
For yet a very little, And the indignation hath been completed, And Mine anger by their wearing out.
For yet a very little [while], || And the indignation has been completed, || And My anger by their wearing out.”
For yet but a very little while more, and the indignation shall cease, and my anger shall be for their destruction.
Do not fear him, for in a very short time my anger against you will end, and my anger will lead to his destruction.”
From the Latin
For yet a little and a very little while, and my indignation shall cease, and my wrath shall be upon their wickedness.
Simplified
Very shortly I will stop being angry with you. Then I will turn my anger on them and I will destroy them.
For in a very short time my passion will be over, and my wrath will be turned to their destruction.
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 Dead Sea Scrolls generally agree on the wording of this verse. The Septuagint, while closely aligned, presents a different word order and uses its own articles, which reflects its interpretative style.
כִּי־ ע֖וֹד מְעַ֣ט מִזְעָ֑ר וְכָ֣לָה זַ֔עַם וְאַפִּ֖י עַל־ תַּבְלִיתָֽם׃
6 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.
כי עוד מעט מזער וכלה זעמ ואפ׳י על תבלות׳ם
9 words on the leather.
[כי] [עוד] [מעט] [מזער] [וכלה] [זעם] ואפ׳י על [תבלית׳ם]
1 word on the leather — 1 partly restored, 7 supplied entire by an editor.
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 Isaiah 10:25
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.
מְעַט 101 subst. a little, fewness, a few
base
H4592 מְעַט a little, fewness, a few
4592 m`at meh-at'
or miat {meh-awt'}; from 4591; a little or few (often
adverbial or compar.):--almost (some, very) few(-er, -est),
lightly, little (while), (very) small (matter, thing), some,
soon, X very.
see HEBREW for 04591
מְעַט (me.at) — little.
1) littleness, few, a little, fewness
1a) little, small, littleness, fewness, too little, yet a little
1b) like a little, within a little, almost, just, hardly, shortly, little worth
N-ms — Noun common · masculine singular constructHNcmsc
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…
מִזְעָר (miz'ar) refers to something small or minimal, encompassing meanings like 'a little,' 'a trifle,' or 'a few.' It suggests a sense of diminutiveness, whether in quantity or time. The word is derived from a root associated with fewness, and it can imply a remnant or very small number.
מִזְעָר n.[m.] a little, a trifle, a few
base
H4213 מִזְעָר a little, a trifle, a few
4213 miz`ar miz-awr'
from the same as 2191; fewness; by implication, as superl.
diminutiveness:--few, X very.
see HEBREW for 02191
מִזְעָר (miz.ar) — little.
1) a little, a trifle, a few
1a) a trifle, a little (of time)
1b) a remnant, a very few (of number)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
זַ֫עַם (za`am) refers to indignation or anger, particularly in the context of God's displeasure with sin. It is derived from the root word for frothing at the mouth, emphasizing a strong emotional response. The entries consistently highlight its use to convey fury and rage.
זַ֫עַם n.m. indignation
base
H2195 זַ֫עַם indignation
2195 za`am zah'-am
from 2194; strictly froth at the mouth, i.e. (figuratively)
fury (especially of God's displeasure with sin):--angry,
indignation, rage.
see HEBREW for 02194
זַ֫עַם (za.am) — indignation.
anger, indignation
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
תַּבְלִית (tabliyth) means destruction, derived from a root meaning consumption. It is used in contexts related to ruin or devastation, with a specific reference in Isaiah 10:25. The entries consistently emphasize this meaning without notable disagreement.
[תַּבְלִית] n.f. destruction: c. sf. Is 10:25
ref
H8399 [תַּבְלִית] destruction
8399 tabliyth tab-leeth'
from 1086; consumption:--destruction.
see HEBREW for 01086
תַּבְלִית (tav.lit) — destruction.
destruction
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp