Jeremiah 5:13 — Word Study
WLCוְהַנְּבִיאִים֙ יִֽהְי֣וּ לְר֔וּחַ וְהַדִּבֵּ֖ר אֵ֣ין בָּהֶ֑ם כֹּ֥ה יֵעָשֶׂ֖ה לָהֶֽם׃ ס
BSAThe prophetsnâbîyʼ [messengers of God, spokesmen] arehâyâh▸ but windrûwach [a blast of air] for the worddôber [divine message, statement] [is] notʼayin So let [their own predictions]kôh [messages, statements] befallʻâsâh▸
| Greek | English | Parsing |
|---|---|---|
| וְהַנְּבִיאִים֙ | and the prophets | Conjunction, particle, noun common masculine plural absolute |
| יִֽהְי֣וּ | they will become | Verb, Qal, imperfect third person masculine plural |
| לְר֔וּחַ | wind | Preposition, noun common feminine singular absolute |
| וְהַדִּבֵּ֖ר | and the word | Conjunction, particle, verb piel perfect third person masculine singular |
| אֵ֣ין | not | Noun common, masculine singular construct |
| בָּהֶ֑ם | [is] in them | Preposition, suffix |
| כֹּ֥ה | thus | Adverb |
| יֵעָשֶׂ֖ה | let it be done | Verb, Niphal, imperfect third person masculine singular |
| לָהֶֽם׃ ס | to them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The prophets are but wind, for the word is not in them. So let their own predictions befall them. ” |
| KJV | And the prophets shall become wind, and the word is not in them: thus shall it be done unto them. |
| ASV | and the prophets shall become wind, and the word is not in them: thus shall it be done unto them. |
| YLT | And the prophets become wind, And the word is not in them,' — thus it is done by them. |
| WEB | The prophets will become wind, and the word is not in them. Thus it will be done to them.” |
| BBE | And the prophets will become wind, and the word is not in them; so it will be done to them. |
Where they part company is בָּהֶם — see How Translations Differ.
The sentence has a main clause followed by a causal clause and a result clause, clearly outlining the relationship between the prophets' nature and the consequences of their words.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 5:13
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 Warning Against False Prophetsgenerated
Jeremiah 5:13 addresses the issue of false prophets who claim to speak for God but lack His true message. Jeremiah emphasizes that these prophets are like wind, empty and without substance, and that their own words will ultimately lead to their downfall. This serves as a reminder of the importance of genuine prophecy and the consequences of misleading others in the name of God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 14:13–15 | “Ah, Lord GOD!” I replied, “Look, the prophets are telling them, ‘You will not see the sword or suffer famine, but I will give you lasting peace in this place.’” |
| 2 | Jeremiah 18:18 | Then some said, “Come, let us make plans against Jeremiah, for the law will never be lost to the priest, nor counsel to the wise, nor an oracle to the prophet. Come, let us denounce him and pay no heed to any of his words.” |
| 3 | Jeremiah 20:8–11 | For whenever I speak, I cry out; I proclaim violence and destruction. For the word of the LORD has become to me a reproach and derision all day long. |
| 4 | Jeremiah 28:3 | Within two years I will restore to this place all the articles of the house of the LORD that Nebuchadnezzar king of Babylon removed from here and carried to Babylon. |
| 5 | Job 6:26 | Do you intend to correct my words, and treat as wind my cry of despair? |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נָבִיא, ve.ha.ne.vi.'Imgenerated
The word נָבִיא (nabiy') refers to a prophet or an inspired speaker. It encompasses both true and false prophets, indicating a connection to the act of speaking forth a divine message. The root implies a bubbling forth, suggesting the idea of prophecy as an outflow of divine inspiration.
In this verse, the use of נָבִיא highlights the emptiness of the prophets' claims, as they lack the true word of God. Their role as messengers is undermined by their failure to deliver genuine messages from the Lord.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יִֽהְי֣וּ (yih.Yu) governs the main clause, with a noun phrase as the subject and several prepositional phrases providing additional context. The structure emphasizes the declaration about the prophets and their lack of the word.
The sentence flows with a clear cause-and-effect relationship: the prophets are likened to wind, and because they lack the word, their predictions will come to pass.
Septuagint Backgroundgenerated
The Septuagint translates נָבִיא as ἡμῶν (hēmōn), indicating a focus on the collective nature of prophecy. This choice reflects a broader understanding of prophetic roles within the community, rather than individual prophets.
The Greek term used for רוּחַ is ἄνεμον (anemon), which conveys a similar sense of emptiness and transience, aligning with the Hebrew meaning.
In plain words — the whole versegenerated
Jeremiah 5:13 tells us that the prophets are like wind, meaning they do not have the true word of God in them. Because of this, their own predictions will come to pass. This verse warns against false prophets who mislead the people.
Frequently Asked Questionsgenerated
This means that the prophets lack substance and truth; their messages do not carry the weight of God's word.
Without God's word, the prophets cannot guide or instruct the people accurately, leading to their own downfall.
False prophets will face the repercussions of their misleading messages, as their own predictions will come to pass against them.
We can discern true prophets by their alignment with God's word and the fulfillment of their messages, contrasting with the emptiness of false prophets.
Reflection Questionsgenerated
- In what ways have I seen the consequences of false teachings in my community?
- How can I ensure that I am speaking truthfully and faithfully about God's word?
- What steps can I take to better understand and recognize true prophecy?
- How can I support those who seek to share God's truth in a world filled with misleading messages?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 5:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the prophets shall become wind,.... Their prophecies shall vanish into air; they shall become of no effect; they shall never be accomplished: and the word is not in them; not the word of the
Read John Gill on Jeremiah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the prophets shall become wind, and the word is not in them: thus shall it be done unto them. And the prophets shall become wind - continuation of the unbelieving language of the Jews.
Read Robert Jamieson on Jeremiah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShall become wind; a proverbial speech, very frequent, not in common language only, but Scripture also, , and elsewhere; i.e. all the prophet’ s threats shall come to nothing: and thus they scoffed at them, Tush, what do they signify? they are but bruta fulmina: see ,16. The word is not in them: this, possibly, they give as the reason that they apprehend the prophets’ words to be but as wind, because they are not from God, they speak but dreams of their own fancying. Thus shall it be done unto them; it shall fall upon their own heads that have thus threatened us, not upon us; or, we will kill them with the sword for thus vainly threatening us; we will use them like false prophets, as they…
Read Matthew Poole on Jeremiah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 5:13 And the prophets shall become wind, and the word [is] not in them: thus shall it be done unto them.Ver. 13. And the prophets shall become wind.] All their threats and bugbear terms (devised on purpose to frighten silly people, who are no wiser than to believe them) shall come to nothing; they are but bullatae nugae, bruta fulmina, bubbles of words, brute lightbolts; both they and their menaces shall vanish together, they shall blow over. Thus shall it be done unto them.] The evils that they foretell shall befall themselves, not us; et nos male mulctabimus ipsos, and we will see them soundly punished for false prophets. Poor Jeremiah was ill-handled among them many times, as we…
Read John Trapp on Jeremiah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) The word.—Literally, He who speaketh, i.e., Jehovah, as the speaker. Thus shall it be done unto them.—Better, as a wish, may it so happen to them; may the evils the prophets foretell fall on their own heads. The speech comes from the lips of the unbelieving mockers.
Read Charles John Ellicott on Jeremiah 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. And the prophets shall become wind] What are the prophets? Empty persons. Their words are wind; we hear the sound of their threatenings, but of the matter of the threatenings we shall hear no more. And the word is not in them] There is no inspirer, but may their own predictions fall on their own heads! This seems the natural sense of this passage.
Read AdamClarke on Jeremiah 5 →CambridgeThe Cambridge Bible for Schools and Colleges13. and the prophets shall become wind] the rejoinder continued. As the word is generally used in Jeremiah of the false prophets, Gi. takes it in that sense here, but he is obliged for that purpose to transpose Jeremiah 5:13-14 and attribute the words to God. shall it] rather, may it. “The Lord do so to you also,” is the people’s imprecation on the prophets who rebuke them. Codex A (Alexandrian) of LXX omits the words, but this may have been done by the translators themselves or by a copyist, as thinking it too much to the national discredit that a formula of cursing should have been used towards the prophets. The metre of the v. is, however, the better for their absence, and, as Co. says…
Read Cambridge on Jeremiah 5 →Albert Barnes1798–1870Barnes' Notes on the BibleWord - Rather, speaker. Literally, And he who speaketh is not in them, i. e., there is no one who speaketh in them; what the prophets say has no higher authority than themselves. Thus ... - i.
Read Albert Barnes on Jeremiah 5 →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
The prophets are but wind, for the word is not in them. So let their own predictions befall them. ”
The prophets will become wind, and the word is not in them. Thus it will be done to them.”
The prophets are but wind, for the word is not in them. So let their own predictions befall them.”
The prophets will prove to be full of wind. The Lord has not spoken through them. So, let what they say happen to them.’”
Tyndale line
And the prophets shall become wind, and the word is not in them: thus shall it be done unto them.
and the prophets shall become wind, and the word is not in them: thus shall it be done unto them.
and the prophets shall become wind, and the word is not in them: thus shall it be done unto them.
And the prophets shall become wind, and the word is not in them: thus shall it be done to them.
And the Prophetes shall be as winde, and the worde is not in them: thus shall it come vnto them.
Strictly literal
and the prophets shall become wind, and the word is not in them: thus shall it be done unto them.
And the prophets become wind, And the word is not in them,' — thus it is done by them.
And the prophets become wind, || And the word is not in them, || Thus it is done to them.”
And the prophets shall become wind, and the word is not in them:” thus shall it be done unto them.
The prophets will become wind, the word is not in them, so let what they say be done to them.”
From the Latin
The prophets have spoken in the wind, and there was no word of God in them: these things therefore shall befall them.
Simplified
The prophets are just like the wind. The Lord doesn't speak through them. What they predict can happen to them!”
And the prophets will become wind, and the word is not in them; so it will be done to them.
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 agree closely in their wording, with all nine words matched. This indicates a consistent understanding of the verse across these traditions, emphasizing the emptiness of the prophets' claims.
וְהַנְּבִיאִים֙ יִֽהְי֣וּ לְר֔וּחַ וְהַדִּבֵּ֖ר אֵ֣ין בָּהֶ֑ם כֹּ֥ה יֵעָשֶׂ֖ה לָהֶֽם׃ ס
9 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.
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 5:13
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.
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
A class of men of God, especially in the Old Testament dispensation, inspired to foretell future and secret events; and who also revealed he will of God as to current events and duties, and were his ambassadors to men. But the word is sometimes used in a wider sense; thus Aaron was Moses; prophet, Ex 7:1, appointed to deliver to the people the messages that Moses received from God; the sacred musicians are said to prophecy, 1Ch 25:1; and Paul gives the name, according to the custom of the Greeks, to the poet Aratus, "a prophet of their own," Tit 1:12. Scripture does not withhold the name of prophet from impostors, although they falsely boasted of inspiration. As true prophets, when filled y the energy of God’s Spirit, were…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
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
Prep | N-cs — Preposition · noun common feminine singular absoluteHR/Ncfsa
wind (anemos:
1. Causes:
Unequal distribution of heat in the atmosphere causes currents of air or wind. The heated air rises and the air from around rushes in. The direction from which a current comes determines its name, as west wind coming from the West but blowing toward the East. When two currents of air of different directions meet, a spiral motion sometimes results.
See WHIRLWIND.
2. West Wind:
In Palestine the west wind is the most common. It comes from the sea and carries the moisture which condenses to form clouds, as it is turned upward by the mountains, to the cooler layers of the atmosphere. If the temperature reached is cool enough the cloud condenses and rain falls. Elijah looked toward the West for the "small cloud," and soon "the heavens grew black with clouds and wind" (1Ki 18:44 f). "When ye see a cloud rising in the…
דֹּ֫בֶר (dover) primarily refers to 'pasture' or 'fold', indicating a place for flocks. It is also associated with the act of 'speaking' or 'statement', as seen in דִּבֵּר (dibber). The word is derived from a root meaning related to arrangement, but the entries do not provide significant disagreement.
ref
H1699a דֹּ֫בֶר pasture H1699b דִּבֵּר speaking
1699 dober do'-ber
from 1696 (in its original sense); a pasture (from its
arrangement of the flock):--fold, manner.
see HEBREW for 01696
דֹּ֫בֶר (do.ver) — pasture.
pasture
דִּבֵּר (dib.ber) — statement.
word, speaking
Conj | Art | N-ms — Conjunction · particle · verb piel perfect third person masculine singularHC/Td/Vpp3ms
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
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
Part — Noun common · masculine singular constructHNcmsc
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
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-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp