Isaiah 40:17 — Word Study
WLCכָּל־ הַגּוֹיִ֖ם כְּאַ֣יִן נֶגְדּ֑וֹ מֵאֶ֥פֶס וָתֹ֖הוּ נֶחְשְׁבוּ־ לֽוֹ׃
BSAAllkôl [every single one, the entirety of] the nationsgôwy [Gentile peoples, non-Hebrew groups] are as nothingʼayin [counted as, regarded as, emptiness, void] before Himneged [in the presence of, facing] He regards themchâshab■ [considers, thinks of] as nothingnessʼepheç [to be, absolute void, non-existence] and emptinesstôhûw [complete, worthlessness, vanity]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular construct |
| הַגּוֹיִ֖ם | the nations | Particle, noun common masculine plural absolute |
| כְּאַ֣יִן | [are] as nothing | Preposition, noun common masculine singular absolute |
| נֶגְדּ֑וֹ | before him | Suffix |
| מֵאֶ֥פֶס | from nothingness | Preposition, noun common masculine singular absolute |
| וָתֹ֖הוּ | and emptiness | Conjunction, noun common masculine singular absolute |
| נֶחְשְׁבוּ־ | they are regarded | Verb, Niphal, perfect third person common plural |
| לֽוֹ׃ | by him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All the nations are as nothing before Him; He regards them as nothingness and emptiness. |
| KJV | All nations before him are as nothing; and they are counted to him less than nothing, and vanity. |
| ASV | All the nations are as nothing before him; they are accounted by him as less than nothing, and vanity. |
| YLT | All the nations [are] as nothing before Him, Less than nothing and emptiness, They have been reckoned to Him. |
| WEB | All the nations are like nothing before him. They are regarded by him as less than nothing, and vanity. |
| BBE | All the nations are as nothing before him; even less than nothing, a thing of no value. |
Where they part company is נֶחְשְׁבוּ — see How Translations Differ.
The sentence has a main clause followed by two prepositional phrases that elaborate on the nations' status and God's regard for them.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָשַׁב
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 — Isaiah 40:17
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 Supremacy Over Nationsgenerated
Isaiah 40:17 highlights the insignificance of all nations in the presence of God. The surrounding verses emphasize God's power and the futility of comparing Him to idols. In this context, Isaiah contrasts the greatness of God with the worthlessness of the nations, illustrating that human power and achievements are nothing before Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 25:6 | how much less man, who is but a maggot, and the son of man, who is but a worm!” |
| 2 | Psalm 62:9 | Lowborn men are but a vapor, the exalted but a lie. Weighed on the scale, they go up; together they are but a vapor. |
| 3 | Daniel 4:34–35 | But at the end of those days I, Nebuchadnezzar, looked up to heaven, and my sanity was restored to me. Then I praised the Most High, and I honored and glorified Him who lives forever: “For His dominion is an everlasting dominion, and His kingdom endures from generation to generation. |
| 4 | 2 Corinthians 12:11 | I have become a fool, but you drove me to it. In fact, you should have commended me, since I am in no way inferior to those “super-apostles,” even though I am nothing. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — נֶחְשְׁבוּ, nech.she.vu-generated
The verb חָשַׁב (chashab) means 'to think' or 'to consider.' In this verse, it is in the Niphal form, indicating a passive sense of being regarded or counted. The parsing as a perfect third person common plural shows that it refers to the nations being regarded by God.
This word emphasizes that the nations are not merely insignificant; they are actively considered as such by God. The nuance of the Niphal form suggests that their status as nothingness is not self-derived but is attributed to them by God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses are as nothing for the Hebrew phrase כְּאַ֣יִן (ke'ayin).
Sentence Structuregenerated
The finite verb נֶחְשְׁבוּ (nech.she.vu-) governs the entire verse, with a subject noun phrase and two prepositional phrases providing additional information. The structure emphasizes the nations' status as viewed by God.
Hebrew word order places the subject כָּל־ הַגּוֹיִ֖ם (kol ha.go.yim) first, highlighting that it is all nations that are regarded as nothing before Him.
Septuagint Backgroundgenerated
The Septuagint translates נֶחְשְׁבוּ as ἐλογίσθησαν (elogisthēsan), meaning 'they were considered.' This choice emphasizes the act of consideration, aligning with the Hebrew sense of being regarded.
The Greek term suggests a deliberate accounting or reckoning, which may imply a more formal judgment than the Hebrew's passive sense.
In plain words — the whole versegenerated
Isaiah 40:17 states that all the nations are insignificant before God, considered as nothing and emptiness. This emphasizes God's greatness compared to human power and the futility of idols.
Frequently Asked Questionsgenerated
It means that, in comparison to God's greatness and power, all nations and their might are insignificant and lack true value.
Isaiah emphasizes this to highlight God's sovereignty and the futility of relying on human power or idols.
This verse is part of a larger passage that contrasts God's greatness with the insignificance of idols and the nations, reinforcing the theme of God's supremacy.
We can learn about the importance of recognizing God's greatness and the limitations of human power and achievements.
Reflection Questionsgenerated
- In what ways do I sometimes elevate human achievements above God's power?
- How can I remind myself of God's greatness in my daily life?
- What are some idols or distractions that I need to let go of to focus more on God?
- How does understanding the insignificance of nations before God affect my perspective on world events?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 40:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll nations before him are as nothing,.... As if they were nonentities, and were not real beings in comparison of him, who is the Being of beings, the author of all beings which exist in all nations;
Read John Gill on Isaiah 40 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll nations before him are as nothing; and they are counted to him less than nothing, and vanity. All nations before him (are) as nothing - (Psalms 62:9; Daniel 4:35.) Less than nothing.
Read Robert Jamieson on Isaiah 40 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBefore him; either in his eyes, or being set against him, as this Hebrew word properly and most usually signifies. Counted to him, either in his judgment, or in comparison of him. Less than nothing; less than a thing of nought, or of no account or worth; or, as others render it, for nothing.
Read Matthew Poole on Isaiah 40 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 40:17 All nations before him [are] as nothing; and they are counted to him less than nothing, and vanity.Ver. 17. All nations before him are as nothing.] Agnosce ergo virium tuarum ουδενειαν. See therefore thine own nothingness, and learn to vilify, yea, to nullify thyself before God, as Agur, and as David, who was a worm and no man Reiectamentum hominis et nullificamen populi, Tertul.
Read John Trapp on Isaiah 40 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Less than nothing.—Literally, as things of nought.Vanity.—Once more the tohu, or chaos, of Genesis 1:2—one of Isaiah’s favourite phrases (Isaiah 24:10; Isaiah 29:21; Isaiah 34:11).
Read Charles John Ellicott on Isaiah 40 →
CambridgeThe Cambridge Bible for Schools and Colleges17. less than nothing] Better: of nought; “belonging to the category of nothingness” (Cheyne). vanity] The Hebr. is tôhû, a word which means primarily “a waste,” and is applied in Genesis 1:2 to the primeval chaos (A.V. “without form”). See on ch. Isaiah 29:21, Isaiah 34:11. Here and in many other cases it is a synonym for nonentity.
Read Cambridge on Isaiah 40 →
Albert Barnes1798–1870Barnes' Notes on the BibleAre as nothing - This expresses literally what had been expressed by the beautiful and striking imagery above.
Read Albert Barnes on Isaiah 40 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. All nations… are as nothing — The thought of Isa 40:15 is resumed. In weighing comparisons of such a Being all nations of the earth “are as nothing.”
Read Daniel Denison Whedon on Isaiah 40 →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
All the nations are as nothing before Him; He regards them as nothingness and emptiness.
All the nations are like nothing before him. They are regarded by him as less than nothing, and vanity.
All the nations are as nothing before Him; He regards them as nothingness and emptiness.
All the nations are insignificant before him; they are regarded as absolutely nothing.
Tyndale line
All nations before him are as nothing; and they are counted to him less than nothing, and vanity.
All the nations are as nothing before him; they are accounted by him as less than nothing, and vanity.
All the nations are as nothing before him; they are counted to him less than nothing, and vanity.
All nations before him are as nothing; and they are counted to him less than nothing, and vanity.
All nations before him are as nothing, and they are counted to him, lesse then nothing, and vanitie.
Strictly literal
All the nations are as nothing before him; they are esteemed by him less than a cipher, and vanity.
All the nations [are] as nothing before Him, Less than nothing and emptiness, They have been reckoned to Him.
All the nations [are] as nothing before Him, || Less than nothing and emptiness, || They have been reckoned to Him.
All the nations are as naught before him; less than nothing, and vanity are they accounted to him.
All the nations are insufficient before him; they are regarded by him as nothing.
From the Latin
All nations are before him as if they had no being at all, and are counted to him as nothing, and vanity.
Simplified
To him all the nations are like nothing. He counts them as less than nothing—like they don't exist.
All the nations are as nothing before him; even less than nothing, a thing of no value.
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 (1Qisaa) agree closely, maintaining the same wording. However, the 5Q3 scroll shows no original text, with all words supplied by an editor, indicating a gap in the manuscript.
כָּל־ הַגּוֹיִ֖ם כְּאַ֣יִן נֶגְדּ֑וֹ מֵאֶ֥פֶס וָתֹ֖הוּ נֶחְשְׁבוּ־ לֽוֹ׃
4 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כול הגואים כאין נגד׳ו וכאפס ותהוו נחשבו ל׳ו
8 words on the leather.
[כל] [הגוים] [כאין] [נגד׳ו] [מאפס] [ותהו] [נחשבו] [ל׳ו]
nothing on the leather here — 8 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 40:17
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.
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)
N-ms — 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).
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
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
Prep | Part — 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)
Prep | Suff — SuffixHAcmsc/Sp3ms
The Hebrew word אֶ֫פֶס (*'ephec*) primarily means 'ceasing' or 'end,' and it can express non-existence. It also refers to the dual form אֹ֫פֶס (*'ofes*), which denotes the 'soles' or 'ankles' as the two extremities of the feet. The entries highlight its usage in various contexts, including adverbial forms indicating absence or limitation.
אֶ֫פֶס, אָ֑פֶס n.m. prop. ceasing, hence
end, extremity
Expressing non-existence
base
[אֹ֫פֶס] n.[m.] only in the du. lit. the two extremities, i.e. either the soles of the feet, or the ankles
base
H657a אֶ֫פֶס, אָ֑פֶס prop. ceasing, hence . end, extremity
. Expressing non-existence
H657b אֹ֫פֶס only in the du. lit. the two extremities, i.e. either the soles of the feet, or the ankles
657 'ephec eh'-fes
from 656; cessation, i.e. an end (especially of the earth);
often used adverb, no further; also (like 6466) the ankle (in
the dual), as being the extremity of the leg or foot:--ankle,
but (only), end, howbeit, less than nothing, nevertheless
(where), no, none (beside), not (any, -withstanding), thing of
nought, save(-ing), there, uttermost part, want, without
(cause).
see HEBREW for 0656
see HEBREW for 06466
אֶ֫פֶס (e.phes) — end.
1) ceasing, end, finality
2) expressing non-existence
אֹ֫פֶס (o.phes) — soles.
the two extremities, i.e. either the soles of the feet or the ankles
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
תֹּ֫הוּ (tohu) refers to formlessness, confusion, and emptiness, often conveying a sense of desolation or worthlessness. It can describe both physical emptiness, like wilderness, and abstract concepts such as vanity or unreality. The term is rooted in a meaning related to lying waste, and it appears in contexts discussing chaos or the primeval state of the earth.
תֹּ֫הוּ n.m. formlessness, confusion, unreality, emptiness (primary meaning difficult to seize)
formlessness
fig. of what is empty, unreal
base
H8414 תֹּ֫הוּ formlessness, confusion, unreality, emptiness (primary meaning difficult to seize) . formlessness
. fig. of what is empty, unreal
8414 tohuw to'-hoo
from an unused root meaning to lie waste; a desolation (of
surface), i.e. desert; figuratively, a worthless thing;
adverbially, in vain:--confusion, empty place, without form,
nothing, (thing of) nought, vain, vanity, waste, wilderness.
תֹּ֫הוּ (to.hu) — formlessness.
1) formlessness, confusion, unreality, emptiness
1a) formlessness (of primeval earth)
1a1) nothingness, empty space
1b) that which is empty or unreal (of idols) (fig)
1c) wasteland, wilderness (of solitary places)
1d) place of chaos
1e) vanity
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
