Jeremiah 4:23 — Word Study
WLCרָאִ֙יתִי֙ אֶת־ הָאָ֔רֶץ וְהִנֵּה־ תֹ֖הוּ וָבֹ֑הוּ וְאֶל־ הַשָּׁמַ֖יִם וְאֵ֥ין אוֹרָֽם׃
BSAI lookedrâʼâh■ at the earthʼerets [beheld, gazed upon] and it was formlesstôhûw [without form, a desolate wasteland, void of structure, empty] and voidbôhûw [a state of nothingness, emptiness] [I looked] toʼêl the heavensshâmayim [the sky, the celestial realm] and they [had] noʼayin [lacked, were devoid of, absence of] lightʼôwr [radiance, illumination]
| Greek | English | Parsing |
|---|---|---|
| רָאִ֙יתִי֙ | I looked at | Verb, Qal, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| הָאָ֔רֶץ | the earth | Particle, noun common feminine singular absolute |
| וְהִנֵּה־ | and there! | Conjunction, particle |
| תֹ֖הוּ | [it was] formlessness | Noun common, masculine singular absolute |
| וָבֹ֑הוּ | and emptiness | Conjunction, noun common masculine singular absolute |
| וְאֶל־ | and to | Conjunction, preposition |
| הַשָּׁמַ֖יִם | the heavens | Particle, noun common masculine plural absolute |
| וְאֵ֥ין | and there not | Conjunction, noun common masculine singular construct |
| אוֹרָֽם׃ | [was] light their | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I looked at the earth, and it was formless and void; I looked to the heavens, and they had no light. |
| KJV | I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. |
| ASV | I beheld the earth, and, lo, it was waste and void; and the heavens, and they had no light. |
| YLT | I looked [to] the land, and lo, waste and void, And unto the heavens, and their light is not. |
| WEB | I saw the earth and, behold, it was waste and void, and the heavens, and they had no light. |
| BBE | Looking at the earth, I saw that it was waste and without form; and to the heavens, that they had no light. |
Where they part company is in the rendering of אוֹרָֽם — see How Translations Differ.
Two main clauses, each describing a separate observation by Jeremiah, with subordinate clauses detailing the state of both the earth and heavens.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָאָה
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 — Jeremiah 4:23
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 Vision of Desolationgenerated
Jeremiah 4:23 presents a stark image of the earth and heavens, illustrating a time of judgment and chaos. Jeremiah's vision reveals a world that is formless and void, echoing the primordial state of creation in Genesis 1:2. This passage serves as a warning to the people of Judah about the consequences of their actions and their disconnection from God, as seen in the surrounding verses that highlight their folly and lack of understanding.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 9:10 | I will take up a weeping and wailing for the mountains, a dirge over the wilderness pasture, for they have been scorched so no one passes through, and the lowing of cattle is not heard. Both the birds of the air and the beasts have fled; they have gone away. |
| 2 | Genesis 1:2 | Now the earth was formless and void, and darkness was over the surface of the deep. And the Spirit of God was hovering over the surface of the waters. |
| 3 | Isaiah 24:19–23 | The earth is utterly broken apart, the earth is split open, the earth is shaken violently. |
| 4 | Revelation 20:11 | Then I saw a great white throne and the One seated on it. Earth and heaven fled from His presence, and no place was found for them. |
| 5 | Isaiah 5:30 | In that day they will roar over it, like the roaring of the sea. If one looks over the land, he will see darkness and distress; even the light will be obscured by clouds. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — תֹ֖הוּ, To.hugenerated
The Hebrew word תֹּ֫הוּ (tohu) refers to formlessness, emptiness, and desolation. It describes a state of chaos and lack of structure, often associated with judgment or ruin. In this verse, it emphasizes the earth's condition as devoid of order and life.
This word appears alongside בֹ֫הוּ (bohu), which means emptiness, together creating a powerful image of a wasteland. The combination of these terms evokes a sense of total desolation, reflecting the severity of God's judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, all rendering תֹ֖הוּ as 'formless' or 'void', capturing the sense of emptiness and lack of structure.
Sentence Structuregenerated
The verse contains two main clauses, each beginning with a finite verb: רָאִ֙יתִי֙ (I looked) and וְהִנֵּה־ (and there!). The first clause describes the observation of the earth, while the second clause shifts focus to the heavens.
The structure highlights the contrast between the earth's desolation and the heavens' lack of light, emphasizing the overall theme of emptiness.
Septuagint Backgroundgenerated
The Septuagint translates תֹ֖הוּ as ἀκατασκεύαστον, meaning 'unformed' or 'unprepared', which emphasizes the lack of order and readiness in the earth. This choice aligns with the theme of chaos present in the Hebrew text.
For אוֹרָֽם, the Septuagint uses φῶτα, which means 'lights', indicating a focus on the absence of illumination in the heavens.
In plain words — the whole versegenerated
Jeremiah 4:23 describes a vision where the earth is seen as formless and void, and the heavens lack light. This imagery conveys a sense of desolation and chaos, reflecting God's judgment on the people. The prophet Jeremiah emphasizes the emptiness of both the earth and the sky, warning of the consequences of disobedience.
Frequently Asked Questionsgenerated
It signifies a state of chaos and emptiness, often associated with divine judgment, indicating that the earth lacks order and life.
Jeremiah looks at the heavens to highlight the contrast between the desolation of the earth and the absence of light above, emphasizing the totality of the judgment.
This verse echoes the description of the earth in Genesis 1:2, where it was also formless and void, suggesting a return to chaos as a result of judgment.
We learn about the consequences of turning away from God, as the desolate state of the earth and heavens reflects the spiritual condition of the people.
Reflection Questionsgenerated
- In what areas of my life do I see chaos or emptiness that needs God's order?
- How can I better understand the consequences of my actions in relation to God's will?
- What does the absence of light in the heavens teach me about spiritual darkness?
- How can I bring light and order into situations that feel formless and void?
The early church on this verse — how the Fathers read it
Jerome quotes this verse to illustrate the desolation seen in Jeremiah's vision, emphasizing the emptiness of the earth and the absence of light in the heavens.
I looked at the earth, and behold, it was empty and void; and the heavens, and there was no light in them. I saw the mountains, and behold, they were moving; and all the hills were shaken.Early Church Fathers on Jeremiah 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 4:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI beheld the earth,.... The land of Judea, not the whole world; and this the prophet says, either in spirit, as Jerom; or in prophecy, as Kimchi; or in a visionary way; for these are not the words of
Read John Gill on Jeremiah 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. Graphic picture of the utter desolation about to visit Palestine.
Read Robert Jamieson on Jeremiah 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI beheld; either I Jeremiah saw all this in a vision, or I fancied and framed such an idea of it in my mind; it seems to be impressed upon my thoughts graphically, as in a map, in such a rueful manner; for in this and the three following verses he doth, as one transported with sorrow, elegantly and hyperbolically describe the phaenomenon, face or appearance of it. It was without form and void; the land was so squalid and so ruined, that he fancieth it to be like the first chaos, for which reason possibly he calls Judea the earth, in allusion to ; and herein implying that Judah’ s sins were such, that they had even overturned the course of nature, being laid waste and desolate, not of…
Read Matthew Poole on Jeremiah 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 4:23 I beheld the earth, and, lo, [it was] without form, and void; and the heavens, and they [had] no light.Ver. 23. I beheld the earth, and, lo, it was without form, and void.] Tohu vabohit sightless and shapeless. Sermo est hyperbolicus, all was in a confusion. What shall it, then, be at the last day?
Read John Trapp on Jeremiah 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) I beheld the earth.—In words of terrible grandeur the prophet speaks, as if he had already seen the consummated destruction; and repeating the words “I beheld,” as if he had passed through four distinct visions, describes its completeness. Without form, and void.—An obvious quotation from the tohu va-bohu of Gen 1:2. The goodly land of Israel was thrown back, as it were, into a formless chaos, before the words “Let there be light” had brought it into order.
Read Charles John Ellicott on Jeremiah 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. I beheld the earth, (the land,) and lo it was without form and void] תהו ובהו tohu vabohu; the very words used in Genesis to denote the formless state of the chaotic mass before God had brought it into order.
Read AdamClarke on Jeremiah 4 →
CambridgeThe Cambridge Bible for Schools and CollegesCh. Jeremiah 4:5-31. Impending judgements. National disaster This section and the two that follow it (viz. chs. 5 and 6) are somewhat later than the preceding, as presenting a more definite description of the punishment there threatened. They picture the excitement and dismay caused throughout the defenceless portions of the land by the approach of the enemy, and the hasty retreat to walled towns on the part of the country people. No doubt as originally uttered these sections referred to the threatened invasion of Palestine by the Scythian hordes. (See Introd. i. § 3 and on Jeremiah 1:13.) On being reproduced in the Roll of b.c. 604 (ch. 36), when the Chaldaeans had become the formidable…
Read Cambridge on Jeremiah 4 →
Albert Barnes1798–1870Barnes' Notes on the BibleIn four verses each beginning with “I beheld,” the prophet sees in vision the desolate condition of Judaea during the Babylonian captivity. Jeremiah 4:23 Without form, and void - Desolate and void (see Genesis 1:2 note).
Read Albert Barnes on Jeremiah 4 →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
I looked at the earth, and it was formless and void; I looked to the heavens, and they had no light.
I saw the earth and, behold, it was waste and void, and the heavens, and they had no light.
I looked at the earth, and it was formless and void; I looked to the heavens, and they had no light.
“I looked at the land and saw that it was an empty wasteland. I looked up at the sky, and its light had vanished.
Tyndale line
I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light.
I beheld the earth, and, lo, it was waste and void; and the heavens, and they had no light.
I beheld the earth, and, lo, it was waste and void; and the heavens, and they had no light.
I beheld the earth, and lo, it was without form, and void; and the heavens, and they had no light.
I haue looked vpon the earth, and loe, it was without forme and voide: and to the heauens, and they had no light.
Strictly literal
I beheld the earth, and lo, it was waste and empty; and the heavens, and they had no light.
I looked [to] the land, and lo, waste and void, And unto the heavens, and their light is not.
I looked [to] the earth, and behold—formless and void, || And to the heavens, and they [had] no light.
I look at the earth, and, lo, it is without form and void; and toward the heavens, and their light is gone.
I saw the land. Behold! It was formless and empty. For there was no light for the heavens.
From the Latin
I beheld the earth, and lo it was void, and nothing: and the heavens, and there was no light in them.
Simplified
I looked at the earth, and it was formless and empty; I looked to the heavens, and its light was gone.
Looking at the earth, I saw that it was waste and without form; and to the heavens, that they had no light.
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 Septuagint largely agree in their wording for this verse. However, the Septuagint's translation reflects its own grammatical structure and nuances, differing in word order but maintaining the same essential meaning.
רָאִ֙יתִי֙ אֶת־ הָאָ֔רֶץ וְהִנֵּה־ תֹ֖הוּ וָבֹ֑הוּ וְאֶל־ הַשָּׁמַ֖יִם וְאֵ֥ין אוֹרָֽם׃
7 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 4:23
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HC/Tj — Conjunction · particleHC/Tj
תֹּ֫הוּ (tohu) refers to formlessness, confusion, and emptiness, often conveying a sense of desolation or worthlessness. It can describe both physical emptiness, like wilderness, and abstract concepts such as vanity or unreality. The term is rooted in a meaning related to lying waste, and it appears in contexts discussing chaos or the primeval state of the earth.
תֹּ֫הוּ n.m. formlessness, confusion, unreality, emptiness (primary meaning difficult to seize)
formlessness
fig. of what is empty, unreal
base
H8414 תֹּ֫הוּ formlessness, confusion, unreality, emptiness (primary meaning difficult to seize) . formlessness
. fig. of what is empty, unreal
8414 tohuw to'-hoo
from an unused root meaning to lie waste; a desolation (of
surface), i.e. desert; figuratively, a worthless thing;
adverbially, in vain:--confusion, empty place, without form,
nothing, (thing of) nought, vain, vanity, waste, wilderness.
תֹּ֫הוּ (to.hu) — formlessness.
1) formlessness, confusion, unreality, emptiness
1a) formlessness (of primeval earth)
1a1) nothingness, empty space
1b) that which is empty or unreal (of idols) (fig)
1c) wasteland, wilderness (of solitary places)
1d) place of chaos
1e) vanity
N-ms — Noun common · masculine singular absoluteHNcmsa
בֹ֫הוּ (bohu) refers to emptiness or void, derived from an unused root meaning to be empty. It describes a state of vacuity or indistinguishable ruin. The term is consistently defined across lexicons, emphasizing its association with waste and emptiness.
בֹ֫הוּ n.[m.] emptiness
base
H922 בֹ֫הוּ emptiness
922 bohuw bo'-hoo
from an unused root (meaning to be empty); a vacuity, i.e.
(superficially) an undistinguishable ruin:--emptiness, void.
בֹּהוּ (bo.hu) — void.
emptiness, void, waste
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Conj | Prep — Conjunction · prepositionHC/R
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
אוֹר (or) means 'light' and encompasses various forms of illumination, including daylight, dawn, and the light of heavenly bodies like the sun and stars. It can also refer to metaphorical concepts such as the light of life, prosperity, and instruction, as well as Yahweh as a source of light.
אוֹר 121 n.m. light
light as diffused in nature, light of day
morning light, dawn
light of the heavenly luminaries
daylight
lightning
light of lamp
light of life
light of prosperity
light of instruction
light of face
Yahweh
base
H216 אוֹר light . light as diffused in nature, light of day
. morning light, dawn
. light of the heavenly luminaries
. daylight
. lightning
. light of lamp
. light of life
. light of prosperity
. light of instruction
. light of face
. Yahweh
216 'owr ore
from 215; illumination or (concrete) luminary (in every
sense, including lightning, happiness, etc.):--bright, clear,
+ day, light (-ning), morning, sun.
see HEBREW for 0215
אוֹר (or) — light.
1) light
1a) light of day
1b) light of heavenly luminaries (moon, sun, stars)
1c) day-break, dawn, morning light
1d) daylight
1e) lightning
1f) light of lamp
1g) light of life
1h) light of prosperity
1i) light of instruction
1j) light of face (fig.)
1k) Jehovah as Israel's light
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
