Isaiah 57:16 — Word Study
WLCכִּ֣י לֹ֤א לְעוֹלָם֙ אָרִ֔יב וְלֹ֥א לָנֶ֖צַח אֶקְּצ֑וֹף כִּי־ ר֙וּחַ֙ מִלְּפָנַ֣י יַֽעֲט֔וֹף וּנְשָׁמ֖וֹת אֲנִ֥י עָשִֽׂיתִי׃
BSAForkîy I will notlôʼ accuse you foreverrîyb▸ [contend or strive, to the age, always] nor will Ilôʼ alwaysnetsach [perpetually, without end] be angryqâtsaph▸ [wroth, furious] forkîy ◂then the spirit [of man]rûwach [breath of life, the wind] would grow weakʻâṭaph▸ [faint, turn aside] before Mepânîym the breath of lifenᵉshâmâh [spirit, soul] ◂Iʼănîy have madeʻâsâh■ [created, brought into existence]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| לֹ֤א | not | Particle |
| לְעוֹלָם֙ | for ever | Preposition, noun common masculine singular absolute |
| אָרִ֔יב | I will conduct a case | Verb, Qal, imperfect first person common singular |
| וְלֹ֥א | and not | Conjunction, particle |
| לָנֶ֖צַח | to perpetuity | Preposition, noun common masculine singular absolute |
| אֶקְּצ֑וֹף | I will be angry | Verb, Qal, imperfect first person common singular |
| כִּי־ | for | Particle |
| ר֙וּחַ֙ | spirit | Noun common, feminine singular absolute |
| מִלְּפָנַ֣י | from to before me | Preposition, preposition, noun common masculine plural construct |
| יַֽעֲט֔וֹף | it will grow faint | Verb, Qal, imperfect third person masculine singular |
| וּנְשָׁמ֖וֹת | and breaths | Conjunction, noun common feminine plural absolute |
| אֲנִ֥י | [which] I | Pronoun |
| עָשִֽׂיתִי׃ | I made | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I will not accuse you forever, nor will I always be angry; for then the spirit of man would grow weak before Me, with the breath of those I have made. |
| KJV | For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. |
| ASV | For I will not contend for ever, neither will I be always wroth; for the spirit would faint before me, and the souls that I have made. |
| YLT | For, not to the age do I strive, nor for ever am I wroth, For the spirit from before Me is feeble, And the souls I have made. |
| WEB | For I will not contend forever, neither will I always be angry; for the spirit would faint before me, and the souls whom I have made. |
| BBE | For I will not give punishment for ever, or be angry without end: for from me breath goes out; and I it was who made the souls. |
Where they part company is in the interpretation of אָרִ֔יב — see How Translations Differ.
The sentence is structured with a main clause followed by two subordinate clauses, emphasizing God's intentions and the consequences for humanity.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרוּחַ
verbרִיב
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 57:16
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 Compassion and Mercygenerated
Isaiah 57:16 assures us that God will not accuse or remain angry indefinitely. This reflects His desire for restoration rather than punishment. The surrounding verses highlight God's care for the humble and lowly, emphasizing His readiness to heal and comfort those who are struggling.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:38–39 | And yet He was compassionate; He forgave their iniquity and did not destroy them. He often restrained His anger and did not unleash His full wrath. |
| 2 | Psalm 85:5 | Will You be angry with us forever? Will You draw out Your anger to all generations? |
| 3 | Psalm 103:9–16 | He will not always accuse us, nor harbor His anger forever. |
| 4 | Jeremiah 10:24 | Correct me, O LORD, but only with justice— not in Your anger, or You will bring me to nothing. |
| 5 | Micah 7:18 | Who is a God like You, who pardons iniquity and passes over the transgression of the remnant of His inheritance— who does not retain His anger forever, because He delights in loving devotion? |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אָרִ֔יב, 'a.Rivgenerated
The verb רִיב (riyb) means to contend or argue, often in a legal context. In this verse, it implies that God will not engage in a prolonged dispute or accusation against His people.
The imperfect tense indicates an ongoing action, but here it is coupled with the negation, showing God's intention not to contend forever. This reflects His merciful nature, as He chooses not to hold grievances against humanity indefinitely.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses accuse and angry.
Sentence Structuregenerated
The finite verb אָרִ֔יב governs the main clause, with two negations indicating what God will not do: accuse forever and be angry perpetually. This structure emphasizes God's mercy over judgment.
The sentence flows logically, starting with God's intentions and leading to the consequences for humanity, showing a clear cause-and-effect relationship in His actions.
Septuagint Backgroundgenerated
The Septuagint translates אָרִ֔יב as ἐκδικήσω (I will take vengeance), which suggests a more punitive interpretation than the Hebrew. This choice indicates a focus on justice rather than mercy.
The use of οὐκ (not) aligns with the Hebrew negations, reinforcing the idea that God will not act in anger or accusation.
In plain words — the whole versegenerated
Isaiah 57:16 tells us that God will not accuse or be angry forever. He understands that the spirit of man can become weak, and He created every breath of life. This shows His compassion and desire to restore rather than to punish.
Frequently Asked Questionsgenerated
It means that God is merciful and does not hold our sins against us indefinitely; He desires reconciliation.
God's anger reflects His holiness and justice in response to sin, but it is not His final word; His mercy prevails.
It emphasizes that God made humanity and is aware of our frailty, which informs His compassionate response.
It indicates the vulnerability of humanity when faced with divine anger, underscoring the need for God's mercy.
Reflection Questionsgenerated
- In what ways have I experienced God's mercy in my life?
- How can I better understand and accept God's compassion toward me?
- What does it mean for me to live in awareness of my own frailty before God?
- How can I extend God's mercy to others in my interactions?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss God's nature and His relationship with humanity, emphasizing His mercy and care for the weak.
We certainly ought not to agree, after the Jewish custom, that God is enclosed in any place and dwells only in heaven. For God, by whom all things are held together, is present everywhere.Early Church Fathers on Isaiah 57 →
I will not contend forever, nor will I be angry to the end: for the spirit will go forth from my presence, and I will make breath. LXX: I will not take vengeance on you forever, nor will I be angry with you always.Early Church Fathers on Isaiah 57 →
He has shown the variety of types of care; although he dwells in the heavens, [God] considers lowly things, and though as holy he resides among holy ones he gives spiritual comfort to those who are spiritually weak.Early Church Fathers on Isaiah 57 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 57:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I will not contend for ever,.... By afflictive providences; with the humble and contrite, the end being in a great measure answered by their humiliation and contrition; when God afflicts his
Read John Gill on Isaiah 57 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made.
Read Robert Jamieson on Isaiah 57 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will not contend for ever; I will not constantly proceed to the utmost severity with sinful men in this life, and therefore I will put an end to the miseries of the Jews, and turn their captivity. For the spirit should fail before me, and the souls which I have made; for then their spirits would sink and die under my stroke, and I should do nothing else but destroy the works of mine own hands. Therefore I consider their infirmity, and spare them. Compare ,39 103:13,14.
Read Matthew Poole on Isaiah 57 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 57:16 For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls [which] I have made.Ver. 16. For I will not contend for ever.] It soon repenteth the Lord concerning his servants. Et pro magno peccato parum supplicii satis est patti. See Psalms 103:9. For the spirit would fail before me.] Heb., Would be overcovered - sc., tenebris ac terroribus, it would even sink and faint away. When the child swoons in the whipping, God lets fall the rod, and falls akissing it, to fetch life into it again. As the rule in medicine is still to maintain nature, so doth he their spirits by cordials. Terent.
Read John Trapp on Isaiah 57 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) I will not contend for ever . . .—The words come as a message of comfort to the penitent who is still bearing the chastisement of his sins. The time during which God “contends” with him as an accuser and a judge has its limits. Were it not so. the souls which he had made would be utterly consumed, and His purpose in creation would be frustrated. The words seem like an echo of Gen 6:3; Genesis 8:21. (Comp. Psalms 103:9-10).
Read Charles John Ellicott on Isaiah 57 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. For I will not contend for ever] The learned have taken a great deal of pains to little purpose on the latter part of this verses which they suppose to be very obscure. After all their labours upon it, I think the best and easiest explication of it is given in the two following elegant passages of the Psalms, which I presume are exactly parallel to it, and very clearly express the same sentiment. "But he in his tender mercy will forgive their sin And will not destroy them; Yea, oftentimes will he turn away his wrath, And will not rouse up his indignation: For he remembereth that they are but flesh, A breath that passeth, and returneth not." Psalms 78:38-39. "He will not always…
Read AdamClarke on Isaiah 57 →
CambridgeThe Cambridge Bible for Schools and Colleges16. Hardly less remarkable is the motive here assigned for the Divine clemency,—Jehovah’s compassion for the frailty of His creatures (Psalms 103:9; Psalms 103:13 f., Psalms 78:39). The argument somewhat resembles that of ch. Isaiah 45:18 ff.: it cannot be Jehovah’s purpose to undo His own creation. The continuance of His anger would annihilate the souls which He Himself has made; therefore when chastisement has produced the contrite and humble spirit, He relents and shews mercy. The word for souls is that which in Genesis 2:7 means “breath (of life),” the principle of life in virtue of which man becomes “a living person” (cf. ch. Isaiah 42:5). The parallel spirit has the same sense; it is…
Read Cambridge on Isaiah 57 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor I will not contend for ever - I will not be angry with my people forever, nor always refuse to pardon and comfort them (see Psalms 103:9).
Read Albert Barnes on Isaiah 57 →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 I will not accuse you forever, nor will I always be angry; for then the spirit of man would grow weak before Me, with the breath of those I have made.
For I will not contend forever, neither will I always be angry; for the spirit would faint before me, and the souls whom I have made.
For I will not accuse you forever, nor will I always be angry; for then the spirit of man would grow weak before Me—the breath of life I have made.
For I will not be hostile forever or perpetually angry, for then man’s spirit would grow faint before me, the life-giving breath I created.
Tyndale line
For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made.
For I will not contend for ever, neither will I be always wroth; for the spirit would faint before me, and the souls that I have made.
For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made.
For I will not contend for ever, neither will I be always wroth: for the spirit would fail before me, and the souls which I have made.
For I will not contende for euer, neither will I be alwayes wroth, for the spirite should fayle before me: and I haue made the breath.
Strictly literal
For I will not contend for ever, neither will I be always wroth; for the spirit would fail before me, and the souls [which] I have made.
For, not to the age do I strive, nor for ever am I wroth, For the spirit from before Me is feeble, And the souls I have made.
For I do not strive for all time, nor am I angry forever, || For the spirit is feeble before Me, || And the souls I have made.
For not to eternity will I contend, neither will I be for ever wroth: when the spirit from before me is overwhelmed, and the souls which I have made.
For I will not accuse forever, nor will I be angry forever, for then man's spirit would faint before me, the lives that I have made.
From the Latin
For I will not contend for ever, neither will I be angry unto the end: because the spirit shall go forth from my face, and breathings I will make.
Simplified
I won't fight with you forever; I won't be angry with you forever. Otherwise you'd lose heart, the very people I gave life to.
For I will not give punishment for ever, or be angry without end: for from me breath goes out; and I it was who made the souls.
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 largely agree with the wording of this verse, with minor variations in the restoration of certain words. The Septuagint aligns closely but presents a different nuance in its translation.
כִּ֣י לֹ֤א לְעוֹלָם֙ אָרִ֔יב וְלֹ֥א לָנֶ֖צַח אֶקְּצ֑וֹף כִּי־ ר֙וּחַ֙ מִלְּפָנַ֣י יַֽעֲט֔וֹף וּנְשָׁמ֖וֹת אֲנִ֥י עָשִֽׂיתִי׃
12 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כיא לוא לעולם אריב ולוא לנצח אקצוף כיא רוח מלפנ׳י יעטוף ונשמות אני עשיתי
14 words on the leather.
כי לא [לעולם] [אריב] [ולא] לנצח אקצף כי רוח מלפנ׳י יעטף ונשמות אני [עשיתי]
9 words on the leather — 1 partly restored, 4 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 57:16
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…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
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
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
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
kas: Ordinarily to describe the circumstances or condition of things; sometimes, juridically (aitia, Mt 19:10; Ac 25:14), as that for which a reckoning has to be given, as frequently the Latin res. In Ex 5:19, "they were in evil case," is interpreted by the Revised Version (British and American) as "were set on mischief."
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
5331 netsach neh'-tsakh
or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.
the bright object at a distance travelled towards; hence
(figuratively), splendor, or (subjectively) truthfulness, or
(objectively) confidence; but usually (adverbially),
continually (i.e. to the most distant point of
view); --alway(-s), constantly, end, (+ n-)ever(more),
perpetual, strength, victory.
see HEBREW for 05329
נֵ֫צַח (ne.tsach) — perpetuity.
1) eminence, perpetuity, strength, victory, enduring, everlastingness
1a) eminence
1b) enduring of life
1c) endurance in time, perpetual, continual, unto the end
1d) everlastingness, ever
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
קָצַף (qatsaph) is a Hebrew verb meaning to be wroth or angry. It covers various aspects of anger, including being displeased, fretting oneself, and provoking to wrath. The verb has different stems: Qal indicates being wroth, Hiphil means to provoke to anger, and Hithpael refers to putting oneself in a rage. Its Aramaic equivalent is קְצַף (H7108).
קָצַף vb. be wroth
Qal be wroth
Hiph. provoke to wrath
Hithp. put oneself in a rage
base
H7107 קָצַף be wroth
7107 qatsaph kaw-tsaf'
a primitive root; to crack off, i.e. (figuratively) burst out
in rage:--(be) anger(-ry), displease, fret self, (provoke to)
wrath (come), be wroth.
קָצַף (qa.tsaph) — be angry.
1) to be displeased, be angry, fret oneself, be wroth
1a) (Qal) to be wroth, to be full of wrath, to be furious
1b) (Hiphil) to provoke to wrath or anger
1c) (Hithpael) to put oneself in a rage, anger oneself
Aramaic equivalent: qe.tsaph (קְצַף "be angry" H7108)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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…
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular absoluteHNcfsa
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | Prep | N-cp | Suff — Preposition · preposition · noun common masculine plural construct · suffixHR/R/Ncmpc/Sp1bs
The Hebrew word עָטַף (*ataph*) is a primitive root meaning to shroud or clothe, with a range of meanings including to turn aside, envelop oneself, and to be feeble or faint. It appears in various forms, such as Qal, Niph, Hiph, and Hithpael, indicating different nuances of turning aside or showing weakness. The word is notably referenced in Job 23:9.
[עָטַף] vb. be feeble, faint
Qal lit. be feeble
Niph. when infants faint
Hiph. when the flock shewed feebleness
Hithp. faint, faint away
base
H5848a עָטַף turn aside H5848b עָטַף envelop oneself (Aramaism) H5848c עָטַף be feeble, faint
5848 `ataph aw-taf'
a primitive root; to shroud, i.e. clothe (whether transitive
or reflex.); hence (from the idea of darkness) to languish:--
cover (over), fail, faint, feebler, hide self, be overwhelmed,
swoon.
עָטַף (a.taph) — to turn aside.
1) to turn aside
1a) (Qal) to turn aside, turn (in order to cover)
עָטַף (a.taph) — to envelope.
1) to envelop oneself
1a) (Qal) to envelop oneself, cover
עָטַף (a.taph) — to enfeeble.
1) to be feeble, be faint, grow weak
1a) (Qal) to be feeble, be faint
1b) (Niphal) to faint
1c) (Hiphil) to show feebleness
1d) (Hithpael) to faint, faint away
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
fant (`ayeph, `uph, ya`aph, `alaph, aTaph, dawway, yaghea`, macac, rakhakh, paghar, kahah; ekluo, ekkakeo, kamno): The Hebrew vocabulary for the depressing physical conditions and mental emotions which are rendered in the King James Version by the English words "faint," "fainthess," and other compounds of that stem, is, as will be seen above, wide and varied in derivation. The 11 Hebrew and 3 Greek words and their derivatives are used in 62 passages in the King James Version to express these conditions.
`Ayeph is used to express the exhaustion from fatigue and hunger in the case of Esau (Ge 25:29,30). This and its variants come from a root which primarily means "to cover or conceal," therefore "to be dark or obscure," and so, figuratively, "to be faint or depressed." Israel's helpless state when harassed by Amalek (
נְשָׁמָה (nshamah) means 'breath' and encompasses various forms of breath, including that of God and man, as well as the spirit or soul. It is derived from the root meaning 'to puff' or 'wind' and can refer to both divine inspiration and the vital breath of living beings. The Aramaic equivalent is נִשְׁמָא (nish.ma).
נְשָׁמָה n.f. breath
base
H5397 נְשָׁמָה breath
5397 nshamah nesh-aw-maw'
from 5395; a puff, i.e. wind, angry or vital breath, divine
inspiration, intellect. or (concretely) an animal:--blast,
(that) breath(-eth), inspiration, soul, spirit.
see HEBREW for 05395
נְשָׁמָה (ne.sha.mah) — breath.
1) breath, spirit
1a) breath (of God)
1b) breath (of man)
1c) every breathing thing
1d) spirit (of man)
Aramaic equivalent: nish.ma (נִשְׁמָא "breath" H5396)
Conj | N-fp — Conjunction · noun common feminine plural absoluteHC/Ncfpa
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
