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Isaiah 42:14 — Word Study

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WLCהֶחֱשֵׁ֙יתִי֙ מֵֽעוֹלָ֔ם אַחֲרִ֖ישׁ אֶתְאַפָּ֑ק כַּיּוֹלֵדָ֣ה אֶפְעֶ֔ה אֶשֹּׁ֥ם וְאֶשְׁאַ֖ף יָֽחַד׃

BSAI have kept silentchâshâh [held my peace, refrained from speaking] from ages pastʻôwlâm [forever, from the beginning] I have remained quietchârash [still, restrained myself] and restrainedʼâphaq [abstained, controlled myself] But now I will groanpâʻâh [cry out, scream] like a woman in laboryâlad [travailing, giving birth] I will at onceyachad [together, in unity] gaspnâsham [breathe heavily, pant] and pantshâʼaph [be breathless, exhausted]

Word
Listen & take awayIsaiah 42
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 14 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Ya.chad) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 42:14quick helps
In a sentenceGod expresses His long silence and prepares to act powerfully, likening His impending response to the intense labor of a woman.
Who is speakingThe LORD, who has been silent for a long time, now prepares to respond.
Where we areThis verse is part of a prophecy where God declares His intentions to intervene in a powerful way.
The hard wordחָשָׁה
Take awayGod's silence is ending; He is ready to act with urgency and intensity.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbחָשָׁה The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

2 of 9 occur nowhere else in the Old Testament — words 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 42:14

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 Prophecy of God's Interventiongenerated

13The LORD goes forth like a mighty one; He stirs up His zeal like a warrior. He shouts; yes, He roars in triumph over His enemies:
14“I have kept silent from ages past; I have remained quiet and restrained. But now I will groan like a woman in labor; I will at once gasp and pant.
15I will lay waste the mountains and hills and dry up all their vegetation. I will turn the rivers into dry land and drain the marshes.
16I will lead the blind by a way they did not know; I will guide them on unfamiliar paths. I will turn darkness into light before them and rough places into level ground. These things I will do for them, and I will not forsake them.

Isaiah 42:14 describes a moment where God breaks His long silence, indicating a shift from restraint to action. The surrounding verses highlight God's might and intention to lead and restore His people, reinforcing His role as a powerful deliverer. This passage illustrates the tension between divine patience and the urgency of impending action, similar to the way a woman in labor prepares for the arrival of new life.


Cross References

ReferenceText (BSB)
1Job 32:18–20For I am full of words, and my spirit within me compels me.
2Psalm 50:2From Zion, perfect in beauty, God shines forth.
3Psalm 83:1–2O God, be not silent; be not speechless; be not still, O God.
4Ecclesiastes 8:11–12When the sentence for a crime is not speedily executed, the hearts of men become fully set on doing evil.
5Jeremiah 15:6You have forsaken Me, declares the LORD. You have turned your back. So I will stretch out My hand against you and I will destroy you; I am weary of showing compassion.

The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to


The Key Word חָשָׁה, chashahgenerated

The verb חָשָׁה (chashah) means to be silent or quiet. It conveys a sense of stillness and inactivity, often used in contexts where silence is maintained out of respect or reverence. In this verse, it emphasizes God's prolonged quietness before a significant change.

The parsing indicates that this is a perfect form in the Hiphil stem, suggesting a completed action of silence that has been maintained up until this point. This choice of verb underscores the weight of God's silence and sets the stage for the dramatic shift that follows.


How Translations Differ — measured against the Berean Standard Biblegenerated

In the Berean Standard Bible, the verse uses kept silent, which aligns with the KJV and ASV, both of which emphasize the notion of silence maintained over time.


Sentence Structuregenerated

The main verb of the verse is הֶחֱשֵׁ֙יתִי֙ (he.che.Shei.ti), I have kept silent, which governs the overall structure of the sentence. Several phrases follow that elaborate on the timing and nature of this silence and the forthcoming actions.

The sentence is structured with a series of clauses that build upon the main verb, creating a rhythm that mirrors the intensity of the emotions being expressed, particularly the transition from silence to the urgency of labor.


Septuagint Backgroundgenerated

The Septuagint translates חָשָׁה as ἐσιώπησα, which carries the same meaning of silence but suggests a more definitive act of ceasing to speak. This choice highlights the weight of God's silence in the Greek context.

The use of ἐκαρτέρησα for the impending groaning emphasizes the urgency and emotional intensity of the moment, aligning with the Hebrew imagery of labor.


In plain words — the whole versegenerated

Isaiah 42:14 shows God declaring that He has been silent for a long time but is now ready to act. He compares His coming response to the intense experience of a woman in labor, indicating that He will soon express His power and purpose.


Frequently Asked Questionsgenerated

What does it mean that God has kept silent?

God's silence indicates a period of restraint and patience, but it is not a lack of awareness or concern; rather, it sets the stage for a powerful response.

Why does God compare His response to a woman in labor?

The comparison illustrates the urgency and intensity of His forthcoming actions, highlighting the emotional weight of His intervention.

How does this verse relate to God's promises?

This verse reflects God's faithfulness to act on behalf of His people, transitioning from silence to action as part of His commitment to fulfill His promises.

What can we learn about God's character from this verse?

We see that God is both patient and powerful, willing to wait but also ready to act decisively when the time is right.


Reflection Questionsgenerated

  1. In what areas of my life do I feel God is silent, and how can I trust in His timing?
  2. How can I prepare myself for the moments when God may act in my life?
  3. What does it mean to me that God compares His actions to the experience of childbirth?
  4. How can I reflect God's patience and urgency in my own responses to challenges?

The early church on this verse — how the Fathers read it

Early Church Fathers referenced this verse to discuss the nature of Christ's suffering and God's response to humanity's plight.

Alexander of AlexandriaEPISTLES ON THE ARIAN HERESY 5:5 d. 328
Christ suffered shame for humanity’s sake in order to set people free from death. This he exclaimed, as in the words of the prophet, “I have endured as a woman in childbirth.” In very deed Christ endured for our sakes sorrow, ignominy,
Early Church Fathers on Isaiah 42 →
Basil of CaesareaLETTER 223 c. 330–379
Still, the saying of Isaiah has come to my mind: “I have kept silence; I shall not always keep silence and endure, shall I? I have been as patient as a woman in labor.” May it be that we both receive the reward for our silence and acquire…
Early Church Fathers on Isaiah 42 →
Augustine of HippoSERMON 47:4 354–430
The one who speaks is now keeping quiet. He speaks in commandments; he keeps quiet in judgment.… How has he kept quiet, seeing that he spoke to say this very thing? He says, “I have kept quiet,” and yet he does not keep quiet,
Early Church Fathers on Isaiah 42 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Isaiah 42:14 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

I have long time holden my peace,.... For many hundred years the Lord suffered the Gentile world to walk in their own ways, to worship their idols, and took no notice of them; he winked at and

Read John Gill on Isaiah 42 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once. I have long time - namely, during the desolation of Israel (Isaiah 32:14).

Read Robert Jamieson on Isaiah 42 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

I have long time held my peace; I have for many ages suffered the devil and his servants, tyrants, and idolaters, and persecutors to prevail in the world, to afflict my people, and to hinder the entertainment of my doctrine and worship in the world. Now will I cry like a travailing woman; now I will bring forth and accomplish that glorious work which I have long conceived in my mind. I will destroy and devour at once; I will suddenly and utterly destroy the incorrigible enemies of my truth, and of my Son’ s kingdom. He alludes to those wild beasts which open their mouths wide, and devour all their prey at one morsel, or at one time.

Read Matthew Poole on Isaiah 42 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Isaiah 42:14 I have long time holden my peace; I have been still, [and] refrained myself: [now] will I cry like a travailing woman; I will destroy and devour at once.Ver. 14. I have long time holden my peace.] As a travailing woman biteth in her pain as long as she is able. So had God, for causes best known to himself, forborne a long while to appear for his people and to avenge them of their enemies. But now Patientia laesa fit furor: Deique patientia quo diuturnior, est minacior. Now down goeth Dagon and the devil’ s whole kingdom before this jealous giant. Now will I cry like a travailing woman.] Which when she can bear no longer, sets up her note, and is heard all the house over. This…

Read John Trapp on Isaiah 42 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(14) I have long time holden my peace . . .—The change of person indicates that Jehovah is the speaker. “Long time,” literally, for an age, or an eternity. What is actually meant is the period of the exile, during which, till the advent of the deliverer, there had been no interposition on behalf of Israel. To the exiles this had seemed endless in its weariness. Now there were the travail-pangs of a new birth for the nation. (Comp. Matthew 24:8.) Was it strange that there should be the convulsions and catastrophes which are as the thunder-roaring of the voice of Jehovah? I will destroy and devour.—Better, I pant and gasp. The verbs express strong emotion, the cries of the travailing woman…

Read Charles John Ellicott on Isaiah 42 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 14. I have been still - "Shall I keep silence for ever"] After מעולם meolam, in the copy which the Septuagint had before them, followed the word הלעולם, heleolam, εσιωπησααπ' αιωνος·Μηκαιαεισιωπησομαι· according to MSS. Pachom. and I. D. II. and Edit. Complut., which word, הלעולם haleolam, has been omitted in the text by an easy mistake of a transcriber, because of the similitude of the word preceding. Shall I always keep silence? like that of Juvenal: Semper ego auditor tantum? Shall I always be a hearer only?

Read AdamClarke on Isaiah 42 →
CambridgeThe Cambridge Bible for Schools and Colleges

14–17. Jehovah rouses Himself from His inactivity. The passage, which obviously continues the figure of Isa 42:13, is exceedingly bold in its anthropomorphism; it is Jehovah’s battle-song.

Read Cambridge on Isaiah 42 →
Albert Barnes1798–1870Barnes' Notes on the Bible

I have long time holden my peace - This is the language of Yahweh, and it means that he had for a long time been patient and forbearing; but that now he would go forth as a warrior to overpower and destroy his foes.

Read Albert Barnes on Isaiah 42 →

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

BSBBerean Standard Bible2020

“I have kept silent from ages past; I have remained quiet and restrained. But now I will groan like a woman in labor; I will at once gasp and pant.

WEBWorld English Bible2000

“I have been silent a long time. I have been quiet and restrained myself. Now I will cry out like a travailing woman. I will both gasp and pant.

MSBMajority Standard Bible2022

“I have kept silent from ages past; I have remained quiet and restrained. But now I will groan like a woman in labor; I will at once gasp and pant.

NETBNew English Translation2006

“I have been inactive for a long time; I kept quiet and held back. Like a woman in labor I groan; I pant and gasp.

Tyndale line

KJVKing James Version1611

I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once.

ASVAmerican Standard Version1901

I have long time holden my peace; I have been still, and refrained myself: now will I cry out like a travailing woman; I will gasp and pant together.

RVARevised Version, American1894

I have long time holden my peace; I have been still, and refrained myself: now will I cry out like a travailing woman; I will gasp and pant together.

NWBWebster's Bible1833

I have long time held my peace; I have been still, and restrained myself: now will I cry like a travailing woman; I will destroy and devour at once.

GNVGeneva Bible1599

I haue a long time holden my peace: I haue beene still and refrained my selfe: nowe will I crie like a trauailing woman: I will destroy and deuoure at once.

Strictly literal

DBYDarby Translation1890

Long time have I holden my peace; I have been still, I have restrained myself: I will cry like a woman that travaileth; I will blow and pant at once.

YLTYoung's Literal Translation1862

I have kept silent from of old, I keep silent, I refrain myself, As a travailing woman I cry out, I desolate and swallow up together.

LSVLiteral Standard Version2020

I have kept silent from of old, || I keep silent, I refrain Myself, || I cry out as a travailing woman, || I desolate and swallow up together.

ILTInterlinear Literal Translation2000

I have a long time held my peace; I have been still, and refrained myself: [now] like a travailing woman will I cry; I will destroy and devour [all] together.

ULBUnlocked Literal Bible2017

I have kept quiet for a long time; I have been still and restrained myself; now I will cry out like a woman in labor; I will gasp and pant.

From the Latin

DRADouay-Rheims (Challoner)1899

I have always held my peace, I have I kept silence, I have been patient, I will speak now as a woman in labour: I will destroy, and swallow up at once.

Simplified

FBVFree Bible Version2020

“I didn't say anything for a long time, I kept quiet and restrained myself. But now like a woman giving birth, I will moan and gasp and pant.

BBEBible in Basic English1949

I have long been quiet, I have kept myself in and done nothing: now I will make sounds of pain like a woman in childbirth, breathing hard and quickly.

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.

clauseverbהֶחֱשֵׁ֨יתִי֙I.have.been.silentprepositional phrase · prepositionalמֵֽfromעוֹלָ֔םa.long.timeclauseverbאַחֲרִ֖ישׁI.have.kept.silentclauseverbאֶתְאַפָּ֑קI.have.restrained.myselfclauseprepositional phrase · prepositionalכַּlike.(the)noun phrase[womanיּוֹלֵדָ֣הwho].gives.birthverbאֶפְעֶ֔הI.groanclauseverb phrase · verbאֶשֹּׁ֥םI.puffוְandאֶשְׁאַ֖ףI.pantadverbialיָֽחַדtogether

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 Isaiah 42:14 reads, 'I have kept silent from ages past; I have remained quiet and restrained. But now I will groan like a woman in labor; I will at once gasp and pant.' The Septuagint has a word-by-word correspondence that aligns closely with the Masoretic Text, although it presents the words in a different order and structure. The Dead Sea Scrolls, specifically 1Qisaa, also agree with the Masoretic Text in meaning, though there are some variations in wording, such as 'אחשיתי' (I have kept silent) and 'אך' (but), which are slightly different from the Masoretic Text. The 4Q61 fragment contains only a few words from the verse, and while it includes some of the same terms, it is not complete enough to provide a full comparison. Overall, the main witnesses largely agree with the Masoretic Text, with minor variations in wording and structure.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

הֶחֱשֵׁ֙יתִי֙ מֵֽעוֹלָ֔ם אַחֲרִ֖ישׁ אֶתְאַפָּ֑ק כַּיּוֹלֵדָ֣ה אֶפְעֶ֔ה אֶשֹּׁ֥ם וְאֶשְׁאַ֖ף יָֽחַד׃

Septuagintthe Greek the translators chose, word by word
הֶחֱשֵׁ֙יתִי֙ἐσιώπησαמֵֽעוֹלָ֔םἀεὶאַחֲרִ֖ישׁσιωπήσομαιכַּיּוֹלֵדָ֣הἐκαρτέρησαאֶשֹּׁ֥םἐκστήσωוְאֶשְׁאַ֖ףχηρανῶיָֽחַד׃ἅμα

7 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.

Dead Sea Scrolls — 1Qisaaa copy a thousand years older than the Leningrad Codex

אחשיתי אך מעולם אחריש אתאפקה כיולדה אפעה אשמה ואשופה יחדיו

10 words on the leather.

Dead Sea Scrolls — 4Q61a copy a thousand years older than the Leningrad Codex

אשם ואשאף [יחד]

3 words of the verse are on this fragment — 1 partly restored, 1 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.

Isaiah 42:14חָשָׁהI have beenI have been silחָשָׁהעוֹלָםfrom a longfrom a long timעוֹלָםחָרַשׁI have keptI have kept silחָרַשׁאָפַקI have restI have restrainאָפַקיָלַדlike [womanlike [woman] giיָלַדפָּעָהI groanI groanפָּעָהנשׁםI puffI puffנשׁםשָׁאַףand I may pand I may pantשָׁאַףיַ֫חַדtogethertogetherיַ֫חַדעָלַםto concealto concealעָלַםיָחַדbe joinedbe joinedיָחַדאָפַקto refrainto refrainאָפַקחָרַשׁto plow/plto plow/plotחָרַשׁעַדperpetuityperpetuityעַדדּוֹרgenerationgenerationדּוֹרקָצֵרbe shortbe shortקָצֵרחָשָׁהbe silentbe silentחָשָׁהשֶׁ֫לַחShelahShelahשֶׁ֫לַחהָרָהto conceivto conceiveהָרָהיַעַןbecausebecauseיַעַןרוּחַspiritspiritרוּחַיָעַדto appointto appointיָעַדרוּןto overcomto overcomeרוּן
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Isaiah 42:14

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.

I have been silent from a long time I have kept silent I have restrained myself like [woman] giving birth I groan I puff and I may pant together
הֶחֱשֵׁ֙יתִי֙he.che.Shei.ti I have been silent H2814 Verb · Hiphil · perfect first person common singular
16× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to be silent or quiet, and is used in the Bible to describe stillness or inactivity, as seen in the book of Psalms. It can also mean to hold peace or keep silence. In some cases, it is used to show respect or reverence.
Amplified meaning
held my peace, refrained from speaking
Tyndale gloss
be silent
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָשָׁה (chashah) is a Hebrew verb meaning to be silent, quiet, or still. It can express inactivity or the act of causing silence in others. The entries indicate its use primarily in poetic and later texts, with forms in both the Qal and Hiphil stems, highlighting its versatility in conveying stillness or quietness.

Brown-Driver-Briggs Hebrew Lexicon (full)

[חָשָׁה] vb. be silent, inactive, still (chiefly poet. and late)

Qal be silent

Hiph.

exhibit silence, be silent

shew inactivity

causat. make still, quiet

base

Brown-Driver-Briggs glosses

H2814 חָשָׁה be silent, inactive, still (chiefly poet. and late) .be silent

. . exhibit silence, be silent

. shew inactivity

. causat. make still, quiet

Strong's Hebrew Dictionary

2814 chashah khaw-shaw'

a primitive root; to hush or keep quiet:--hold peace, keep

silence, be silent, (be) still.

Translators Brief Hebrew Lexicon

חָשָׁה (cha.shah) — be silent.

1) to be silent, quiet, still, inactive

1a) (Qal) to be silent, be still

1b) (Hiphil)

1b1) to be silent, exhibit silence

1b2) to show inactivity, be inactive

1b3) to make silent, make quiet, cause to be still

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singular
HVhp1cs
I have been silent from a long time I have kept silent I have restrained myself like [woman] giving birth I groan I puff and I may pant together
מֵֽעוֹלָ֔םme.'o.Lam from a long time H5769 Preposition · noun common masculine singular absolute
438× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means forever or always, describing something that lasts an eternity. It is used in the Bible to describe God's eternal nature and his lasting promises.
Amplified meaning
forever, from the beginning
Tyndale gloss
forever: antiquity
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.

Brown-Driver-Briggs Hebrew Lexicon (full)

עוֹלָם 439 n.m. long duration, antiquity, futurity

base

Brown-Driver-Briggs glosses

H5769 עוֹלָם long duration, antiquity, futurity

Strong's Hebrew Dictionary

5769 `owlam o-lawm'

or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the

vanishing point; generally, time out of mind (past or future),

i.e. (practically) eternity; frequentatively, adverbial

(especially with prepositional prefix) always:--alway(-s),

ancient (time), any more, continuance, eternal, (for,

(n-))ever(-lasting, -more, of old), lasting, long (time), (of)

old (time), perpetual, at any time, (beginning of the) world

(+ without end). Compare 5331, 5703.

see HEBREW for 05956

see HEBREW for 05331

see HEBREW for 05703

Translators Brief Hebrew Lexicon

עוֹלָם (o.lam) — forever: enduring.

: enduring/eternal

1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world

1a) ancient time, long time (of past)

1b) (of future)

1b1) for ever, always

1b2) continuous existence, perpetual

1b3) everlasting, indefinite or unending future, eternity

עוֹלָם (o.lam) — Everlasting.

This name means long duration, everlasting, perpetual

Another name of ye.ho.vah (יהוה "LORD" H3068G)

עוֹלָם (o.lam) — forever: any time.

: any_time

1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world

1a) ancient time, long time (of past)

1b) (of future)

1b1) for ever, always

1b2) continuous existence, perpetual

1b3) everlasting, indefinite or unending future, eternity

עוֹלָם (o.lam) — forever: antiquity.

: old/ancient

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HR/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.

1. The Day:

The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…

American Tract Society Bible Dictionary

Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.

Nave's Topical Bible

→ Beginning of Ge 1:1,14

→ Epochs of

Before the flood Jos 24:2

→ The exodus Ex 19:1; 40:17; 1Ki 6:1

→ Daniel' s reckoning of time, and times, and half times Da 7:25; 12:7

→ Indicated by a sun-dial 2Ki 20:9-11; Isa 38:8

→ Division of, into watches Ex 14:24; 1Sa 11:11; Mt 14:25; Mr 6:48

Torrey's New Topical Textbook

- The duration of the world

Job 22:16; Re 10:6

- The measure of the continuance of anything

Jud 18:31

- An appointed season

Ne 2:6; Ec 3:1,17

- COMPUTED BY

. Years

Ge 15:13; 2Sa 21:1; Da 9:2

. Months

Nu 10:10; 1Ch 27:1; Job 3:6

. Weeks

I have been silent from a long time I have kept silent I have restrained myself like [woman] giving birth I groan I puff and I may pant together
אַחֲרִ֖ישׁ'a.cha.Rish I have kept silent H2790 Verb · Hiphil · imperfect first person common singular
74× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb can mean to be quiet or silent, but also to scratch or engrave, like a farmer plowing a field. It is used in various contexts, including being silent or deaf. The KJV translates it in different ways, including 'cease' or 'hold peace'.
Amplified meaning
still, restrained myself
Tyndale gloss
to plow/plot
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.

Brown-Driver-Briggs Hebrew Lexicon (full)

[חָרַשׁ] vb. cut in, engrave, plough, devise

Qal

cut in, engrave

plough

devise

Niph. Zion, as a field she shall be ploughed

Hiph. fabricating mischief against

base

[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.

Qal

be silent, alw. of God’s keeping silence when men pray

be deaf

Hiph.

be silent (= exhibit silence)

once causat. make silent

be deaf, shew deafness

base

Brown-Driver-Briggs glosses

H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless

. be deaf; chiefly poet.

Strong's Hebrew Dictionary

2790 charash khaw-rash'

a primitive root; to scratch, i.e. (by implication) to

engrave, plough; hence (from the use of tools) to fabricate

(of any material); figuratively, to devise (in a bad sense);

hence (from the idea of secrecy) to be silent, to let alone;

hence (by implication) to be deaf (as an accompaniment of

dumbness):--X altogether, cease, conceal, be deaf, devise,

ear, graven, imagine, leave off speaking, hold peace,

plow(-er, man), be quiet, rest, practise secretly, keep

silence, be silent, speak not a word, be still, hold tongue,

worker.

Translators Brief Hebrew Lexicon

חָרַשׁ (cha.rash) — to plow/plot.

1) to cut in, plough, engrave, devise

1a) (Qal)

1a1) to cut in, engrave

1a2) to plough

1a3) to devise

1b) (Niphal) to be ploughed

1c) (Hiphil) to plot evil

חָרֵשׁ (cha.resh) — be quiet.

1) to be silent, be dumb, be speechless, be deaf

1a) (Qal)

1a1) to be silent

1a2) to be deaf

1b) (Hiphil)

1b1) to be silent, keep quiet

1b2) to make silent

1b3) to be deaf, show deafness

1c) (Hithpael) to remain silent

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singular
HVhi1cs
I have been silent from a long time I have kept silent I have restrained myself like [woman] giving birth I groan I puff and I may pant together
אֶתְאַפָּ֑ק'et.'a.Pak I have restrained myself H662 Verb · Hithpael · imperfect first person common singular
7× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to restrain or abstain from something, often used in the context of self-control or discipline. It can also mean to force oneself to do something, as seen in the actions of those who persevere through difficult times.
Amplified meaning
abstained, controlled myself
Tyndale gloss
to refrain
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָפַק (aphaq) is a Hebrew verb meaning to hold or be strong. It primarily conveys the idea of restraining oneself or holding back, particularly in the Hithpael form. The entries emphasize its reflexive nature, indicating self-control or compulsion.

Brown-Driver-Briggs Hebrew Lexicon (full)

[אָפַק] vb. hold, be strong—only Hithp.

force, compel oneself

restrain oneself, refrain

base

Brown-Driver-Briggs glosses

H662 אָפַק hold, be strong

Strong's Hebrew Dictionary

662 'aphaq aw-fak'

a primitive root; to contain, i.e. (reflex.) abstain:--force

(oneself), restrain.

Translators Brief Hebrew Lexicon

אָפַק (a.phaq) — to refrain.

1) to hold, be strong, restrain, hold back

1a) (Hithpael)

1a1) to restrain oneself, refrain

1a2) to force, compel oneself

Morphologythe parsing behind the code
Berean parsing
V-Hithpael-Imperf-1cs — Verb · Hithpael · imperfect first person common singular
HVti1cs
The company it keepswords that stand beside it more often than chance
I have been silent from a long time I have kept silent I have restrained myself like [woman] giving birth I groan I puff and I may pant together
כַּיּוֹלֵדָ֣הkai.yo.le.Dah like [woman] giving birth H3205 Preposition · verb qal participle (active) feminine singular
496× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to give birth or beget a child, like when Eve gave birth to Cain in Genesis 4:1. It can also mean to help someone give birth, like a midwife. This word is used in many KJV translations, including Genesis and Isaiah.
Amplified meaning
travailing, giving birth
Tyndale gloss
to beget
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָלַד 497 vb. bear, bring forth, beget

Qal

bear, bring forth

less often beget

of both parents

Niph. be born

Pi. cause (or help) to bring forth, viz., assist or tend as midwife

Pu. be born

Hiph.

beget (a father a child)

bear

Hoph. day of one's being born = birthday

Hithp. declared their pedigree

base

Brown-Driver-Briggs glosses

H3205 יָלַד bear, bring forth, beget .. bear, bring forth

. less often beget

. of both parents

. be born

. cause (or help) to bring forth, viz., assist or tend as midwife

. be born

. . beget (a father a child)

. bear

. day of one's being born = birthday

. declared their pedigree

Strong's Hebrew Dictionary

3205 yalad yaw-lad'

a primitive root; to bear young; causatively, to beget;

medically, to act as midwife; specifically, to show

lineage:--bear, beget, birth((-day)), born, (make to) bring

forth (children, young), bring up, calve, child, come, be

delivered (of a child), time of delivery, gender, hatch,

labour, (do the office of a) midwife, declare pedigrees, be

the son of, (woman in, woman that) travail(-eth, -ing woman).

Translators Brief Hebrew Lexicon

יָלַד (ya.lad) — to beget.

1) to bear, bringforth, beget, gender, travail

1a) (Qal)

1a1) to bear, bring forth

1a1a) of child birth

1a1b) of distress (simile)

1a1c) of wicked (behaviour)

1a2) to beget

1b) (Niphal) to be born

1c) (Piel)

1c1) to cause or help to bring forth

1c2) to assist or tend as a midwife

1c3) midwife (participle)

1d) (Pual) to be born

1e) (Hiphil)

1e1) to beget (a child)

1e2) to bear (fig. -of wicked bringing forth iniquity)

1f) (Hophal) day of birth, birthday (infinitive)

1g) (Hithpael) to declare one's birth (pedigree)

Morphologythe parsing behind the code
Berean parsing
Prep | V-Qal — Preposition · verb qal participle (active) feminine singular
HRd/Vqrfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

burth (genesis):

(1) It was said by the angel beforehand of John the Baptist, "Many shall rejoice at his birth"; and when he was born Elisabeth said, "Thus hath the Lord done unto me .... to take away my reproach among men" (Lu 1:14,25). Among the ancient Hebrews barrenness was a "reproach" and the birth of a child, of a son especially, an occasion for rejoicing.

(2) This, no doubt, was due in part to the Messianic hope inspired and sustained by prophecy (see Ge 3:15, where it was foretold that the seed of the woman should bruise the serpent's head; and subsequent prophecies too numerous to mention). Cases in point worth studying are found in Ge 4:1, where Eve rejoices over the birth of her firstborn and cries, "I have gotten a…

Easton's Bible Dictionary

Birth

As soon as a child was born it was washed, and rubbed with salt (Ezek. 16:4), and then swathed with bandages (Job 38:9; Luke 2:7, 12). A Hebrew mother remained forty days in seclusion after the birth of a son, and after the birth of a daughter double that number of days. At the close of that period she entered into the tabernacle or temple and offered up a sacrifice of purification (Lev. 12:1-8; Luke 2:22). A son was circumcised on the eighth day after his birth, being thereby consecrated to God (Gen. 17:10-12; comp.

→ Giving, ordained to be in sorrow Ge 3:16

→ See ABORTION

→ See CHILDREN

I have been silent from a long time I have kept silent I have restrained myself like [woman] giving birth I groan I puff and I may pant together
אֶפְעֶ֔ה'ef.'Eh I groan H6463 Verb · Qal · imperfect first person common singular
1× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To groan or scream is a loud cry of pain or sadness, like in Exodus 2:23 where the Israelites groaned under slavery in Egypt. It expresses strong emotions, often in response to suffering or distress.
Amplified meaning
cry out, scream
Tyndale gloss
to groan
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פָּעָה (pa`ah) is a primitive root meaning to groan, cry out, or scream. The entries consistently emphasize its use in expressing intense emotion, particularly through groaning or crying. There are no noted disagreements among the lexicons regarding its meaning.

Brown-Driver-Briggs Hebrew Lexicon (full)

[פָּעָה] vb. groan

base

Brown-Driver-Briggs glosses

H6463 [פָּעָה] groan

Strong's Hebrew Dictionary

6463 pa`ah paw-aw'

a primitive root; to scream:--cry.

Translators Brief Hebrew Lexicon

פָּעָה (pa.ah) — to groan.

(Qal) to groan, cry out, scream

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singular
HVqi1cs
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

gron (na'aq, 'anaq; stenazo, embrimaomai): The English word, noun and verb, is an attempt to imitate the vocal sound which is expressive of severe pain or distress, physical or mental. It is cognate with the Scottish dialect word girn, and with grin in its original obsolete sense, as used in the Anglican Prayer-book version of Ps 59:6,14, "grin like a dog and go about the city"; here "grin" is a translation of hamah, and means the sound of the nightly howling of the pariah dogs in Jerusalem and other oriental cities. It is used in the Old Testament:

(1) To denote the expression accompanying physical suffering, as in the case of the Israelites in Egypt oppressed by Pharaoh's taskmasters (Ex 2:24; 6:5), or in Palestine under the yoke of the Canaanites (

I have been silent from a long time I have kept silent I have restrained myself like [woman] giving birth I groan I puff and I may pant together
אֶשֹּׁ֥ם'e.Shom I puff H5395 Verb · Qal · imperfect first person common singular
1× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To pant or breathe heavily is the meaning of this word, often used to describe a woman in labor. It appears in the book of Jeremiah and other Old Testament books. The word is related to the idea of blowing away or destroying something.
Amplified meaning
breathe heavily, pant
Tyndale gloss
to pant
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נשׁם (nasham) primarily means to pant, particularly in the context of a woman in labor. The root suggests a sense of blowing away or destruction, though the primary usage focuses on the act of panting. This term appears in Isaiah 42:14, where it describes deep and strong breathing.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נשׁם] vb. pant;—pant, of the deep and strong breathing of a woman in travail; Qal Is 42:14.

ref

Brown-Driver-Briggs glosses

H5395 [נשׁם] pant

Strong's Hebrew Dictionary

5395 nasham naw-sham'

a primitive root; properly, to blow away, i.e.

destroy:--destroy.

Translators Brief Hebrew Lexicon

נָשַׁם (na.sham) — to pant.

1) to pant

1a) (Qal) to pant

1a1) of a woman in travail or labour

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singular
HVqi1cs
I have been silent from a long time I have kept silent I have restrained myself like [woman] giving birth I groan I puff and I may pant together
וְאֶשְׁאַ֖ףve.'esh.'Af and I may pant H7602 Conjunction · verb qal first person common singular
14× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To crush or trample something, also to desire or hasten eagerly, as seen in Psalm 7:2. It implies a strong emotional response, like anger or intense longing. This word is used to describe God's judgment in Isaiah 13:3.
Amplified meaning
be breathless, exhausted
Tyndale gloss
to long for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁאַף (sha'aph) is a Hebrew verb with two primary meanings: to gasp or pant, often in a context of longing or desire, and to crush or trample. The word conveys both a sense of eager inhalation and a physical act of crushing. It appears in various forms, indicating both emotional and physical intensity.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁאַף vb. gasp, pant, pant after, long for

base

[שָׁאַף] vb. crush, trample on

base

Brown-Driver-Briggs glosses

H7602a שָׁאַף gasp, pant, pant after, long for H7602b שָׁאַף crush, trample on

Strong's Hebrew Dictionary

7602 sha'aph shaw-af'

a primitive root; to inhale eagerly; figuratively, to cover;

by implication, to be angry; also to hasten:--desire

(earnestly), devour, haste, pant, snuff up, swallow up.

Translators Brief Hebrew Lexicon

שָׁאַף (sha.aph) — to long for.

1) to gasp, pant, pant after, long for, breathe heavily

1a) (Qal)

1a1) to gasp, pant after, snuff up

1a2) to gasp or pant (with desire), pant after, be eager for

1a3) to thirst for one's blood (from actions of animals) (fig)

שָׁאַף (sha.aph) — to crush.

1) to crush, trample, trample upon

1a) (Qal) to trample upon, crush

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-Imperf-1cs — Conjunction · verb qal first person common singular
HC/Vqu1cs
The company it keepswords that stand beside it more often than chance
I have been silent from a long time I have kept silent I have restrained myself like [woman] giving birth I groan I puff and I may pant together
יָֽחַד׃Ya.chad together H3162 Noun common · masculine singular absolute
141× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This adverb means together, describing people doing something in unity, like in Psalm 133:1.
Amplified meaning
together, in unity
Tyndale gloss
unitedness
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

יַ֫חַד 45 n.[m.] unitedness

as subst.

elsewhere always in acc. as adv. in union, together

base

יָחְדָּו 92 adv. together

base

Brown-Driver-Briggs glosses

H3162a יַ֫חַד unitedness . as subst.

. elsewhere always in acc. as adv. in union, together

H3162b יָחְדָּו adv. together

Strong's Hebrew Dictionary

3162 yachad yakh'-ad

from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,

at all (once), both, likewise, only, (al-)together, withal.

see HEBREW for 03161

Translators Brief Hebrew Lexicon

יַ֫חַד (ya.chad) — unitedness.

1) union, unitedness

יָחְדָּו (yach.dav) — together.

adv

together

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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