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Job 16:3 — Word Study

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WLCהֲקֵ֥ץ לְדִבְרֵי־ ר֑וּחַ א֥וֹ מַה־ יַּ֝מְרִֽיצְךָ֗ כִּ֣י תַעֲנֶֽה׃

BSAIs there no endqêts [end to empty talk, conclusion] to your long-windedrûwach [vain, windy] speechesdâbâr Whatmâh [troubles] provokes youmârats tokîy continue testifyingʻânâh [answering, responding]

Word
Listen & take awayJob 16
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 3 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ta.'a.Neh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Job 16:3quick helps
In a sentenceJob questions the endlessness of his friends' speeches and what compels them to keep talking.
Who is speakingJob, addressing his friends, who have been offering their opinions.
Where we areJob's response to his friends' lengthy arguments, expressing frustration.
The hard wordיַּ֝מְרִֽיצְךָ֗
Take awayJob seeks clarity amid the confusion of many words.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectהֲ verbעָנָה The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — Job 16:3

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 — Job's Response to His Friendsgenerated

2“I have heard many things like these; miserable comforters are you all.
3Is there no end to your long-winded speeches? What provokes you to continue testifying?
4I could also speak like you if you were in my place; I could heap up words against you and shake my head at you.
5But I would encourage you with my mouth, and the consolation of my lips would bring relief.

Job 16:3 captures Job's frustration with his friends' lengthy speeches, questioning their purpose and the lack of resolution in their words. He feels that their attempts to comfort him have become burdensome rather than helpful, as seen in the preceding verses where he acknowledges their miserable comfort. This moment highlights the tension between Job's suffering and the inadequate responses of those around him.


Cross References

ReferenceText (BSB)
1Job 6:26Do you intend to correct my words, and treat as wind my cry of despair?
2Job 8:2“How long will you go on saying such things? The words of your mouth are a blustering wind.
3Job 15:2“Does a wise man answer with empty counsel or fill his belly with the hot east wind?
4Job 20:3I have heard a rebuke that insults me, and my understanding prompts a reply.
5Job 32:3–6and he burned with anger against Job’s three friends because they had failed to refute Job, and yet had condemned him.

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


The Key Word קֵץ, Ketzgenerated

The word קֵץ (ketz) means 'end' and refers to the extremity or conclusion of something, whether in time or space. In this context, Job is asking if there is no end to the empty talk of his friends, indicating his weariness with their prolonged speeches.

The parsing as a noun in the singular form emphasizes that Job is looking for a definitive conclusion to their discussions. The use of this term sets a tone of frustration, as Job seeks an end to the endless discourse that fails to address his suffering.


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 verse consists of two main clauses: the first poses a rhetorical question about the end of speeches, while the second questions what provokes the friends to continue. This structure emphasizes Job's incredulity at the situation.

The finite verb יַּ֝מְרִֽיצְךָ֗ (yamri'tzecha) governs the second clause, indicating the action of making someone sick, which Job attributes to the incessant talk. The overall structure conveys Job's mounting frustration and desire for a resolution.


Septuagint Backgroundgenerated

In the Septuagint, the term קֵץ is rendered as τί (ti), which translates to 'what?' This choice reflects a shift from a focus on the end to a more general inquiry about the nature of their words.

This change in wording suggests an interpretation that emphasizes the questioning of the content of the speeches rather than merely their length, highlighting Job's skepticism.


In plain words — the whole versegenerated

Job 16:3 shows Job expressing frustration with his friends, asking if there is no end to their long speeches and questioning what makes them continue talking. He feels their words are not helping him in his suffering.


Frequently Asked Questionsgenerated

What does Job mean by 'long-winded speeches'?

Job is referring to the lengthy and repetitive arguments made by his friends, which he finds unhelpful and burdensome.

Why does Job ask about the end of their speeches?

Job is expressing his frustration and weariness with the constant flow of words that fail to provide comfort or answers to his suffering.

What is the significance of Job's question about what provokes his friends?

It highlights Job's confusion and disbelief regarding their motivations for continuing to speak, suggesting that their words are not addressing his needs.

How does this verse reflect Job's overall situation?

It encapsulates Job's struggle with his friends' inadequate attempts at comfort during his time of intense suffering.


Reflection Questionsgenerated

  1. How do I respond when I feel overwhelmed by words that do not help me?
  2. What can I learn from Job's frustration about the importance of meaningful communication?
  3. In what ways can I ensure my words provide comfort rather than confusion to others?
  4. How can I discern when to speak and when to listen in difficult conversations?

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

Early commentators reflect on Job's rhetorical questions, arguing about the nature of his friends' speeches and their impact on him.

Hesychius of JerusalemHOMILIES ON Job 19.16.4C-D d. after 451
Job has phrased this in the form of a question and not in order to look for an argument. This means “Will I really join words together against you? Or will I really shake my head at you? Not at all! It is convenient for the righteous to…
Early Church Fathers on Job 16 →
Gregory the DialogistMorals on the Book of Job, Book XIII c. 540–604
Ver.3. Shall windy words have an end? For those are 'windy words,' which serve the end of temporal inflating, rather than the end of righteousness.
Early Church Fathers on Job 16 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Job 16:3 itself, not merely on the chapter around it.

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

Shall vain words have an end?.... Or "words of wind" (k), vain empty words, great swelling words of vanity, mere bubbles that look big, and have nothing in them; here Job retorts what Eliphaz had

Read John Gill on Job 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Shall vain words have an end? or what emboldeneth thee that thou answerest? 'Words of wind' (Hebrew). He retorts upon Eliphaz his reproach (Job 15:2).

Read Robert Jamieson on Job 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

When wilt thou put an end to these idle and impertinent discourses? He retorts upon him his charge against Job, ,3. That thou answerest, to wit, so or in such manner, so censoriously, and opprobriously, and peremptorily. What secret grounds hast thou for thy confidence? Thy arguments are flashy and weak; if thou hast any stronger, produce them.

Read Matthew Poole on Job 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Job 16:3 Shall vain words have an end? or what emboldeneth thee that thou answerest?Ver. 3. Shall vain words have an end?] Heb. Shall there be an end to words of wind? Ampullatur in arcto. Bubbles of words, big swollen speeches, full of pride, void of reason; when shall we once have an end of them? They that would comfort another indeed must not multiply vain repetition (for these are very burdensome to a serious ear, much more to a sad heart), much less bitter speeches, least of all taunts and buffooneries, as Job 16:4. For, like as, if the eye be inflamed, the mildest medicine troubleth it, so is it here: how much more when harsh and uncouth! Or what emboldeneth thee that thou answerest?]…

Read John Trapp on Job 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(3) Shall vain words have an end?—The English idiom rather requires, “Shall not vain words have an end? for if not, what emboldeneth or provoketh thee that thou answerest?” Eliphaz had contributed nothing to the discussion in his last reply; he had simply reiterated what had been said before.

Read Charles John Ellicott on Job 16 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 3. Vain words] Literally, words of air. What emboldeneth thee] Thou art totally ignorant of the business; what then can induce thee to take part in this discussion?

Read AdamClarke on Job 16 →
CambridgeThe Cambridge Bible for Schools and Colleges

3. Shall vain words have an end] lit. is there any end to words of wind? To retort their charge of “windy knowledge” (ch. Job 15:2), Job cannot help fearing that there is no end to such empty harangues on their side, though he cannot imagine what provokes them to reply instead of letting the controversy drop, as he had long ago besought them (ch. Job 13:5). For emboldeneth provoketh is better.

Read Cambridge on Job 16 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Shall vain words? - Margin, As in Hebrew words of wind; that is, words which were devoid of thought-light, trifling. This is a retort on Eliphaz. He had charged Job Job 15:2-3 with uttering only such words.

Read Albert Barnes on Job 16 →

The verse in English, compared — 17 translations, and where they part company

Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.

Modern formal

BSBBerean Standard Bible2020

Is there no end to your long-winded speeches? What provokes you to continue testifying?

WEBWorld English Bible2000

Shall vain words have an end? Or what provokes you that you answer?

MSBMajority Standard Bible2022

Is there no end to your long-winded speeches? What provokes you to continue testifying?

NETBNew English Translation2006

Will there be an end to your windy words? Or what provokes you that you answer?

Tyndale line

KJVKing James Version1611

Shall vain words have an end? or what emboldeneth thee that thou answerest?

ASVAmerican Standard Version1901

Shall vain words have an end? Or what provoketh thee that thou answerest?

RVARevised Version, American1894

Shall vain words have an end? or what provoketh thee that thou answerest?

NWBWebster's Bible1833

Shall vain words have an end? or what emboldeneth thee that thou answerest?

GNVGeneva Bible1599

Shall there be none ende of wordes of winde? or what maketh thee bold so to answere?

Strictly literal

DBYDarby Translation1890

Shall words of wind have an end? or what provoketh thee that thou answerest?

YLTYoung's Literal Translation1862

Is there an end to words of wind? Or what doth embolden thee that thou answerest?

LSVLiteral Standard Version2020

Is there an end to words of wind? Or what emboldens you that you answer?

ILTInterlinear Literal Translation2000

Shall there be any end to words of wind? or what compelleth thee that thou shouldst answer?

ULBUnlocked Literal Bible2017

Will useless words ever have an end? What is wrong with you that you answer like this?

From the Latin

DRADouay-Rheims (Challoner)1899

Shall windy words have no end? or is it any trouble to thee to speak?

Simplified

FBVFree Bible Version2020

Will your windy speeches never cease? What's bothering you that you have to answer me?

BBEBible in Basic English1949

May words which are like the wind be stopped? or what is troubling you to make answer 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.

clauseהֲ[does].anclausesubjectקֵ֥ץend?prepositional phrase · predicateלְ[belong].tonoun phraseדִבְרֵיwordsר֑וּחַof.windא֥וֹorclauseclausesubjectמַהwhat?verbיַּ֝מְרִֽיצְisobjectךָ֗it.making.you.sickclauseכִּ֣י(cmp)clauseverbתַעֲנֶֽהyou.will.answer

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, with all eight words matched in the Hebrew and Greek. This alignment indicates a shared understanding of the verse's intent across these traditions.

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

הֲקֵ֥ץ לְדִבְרֵי־ ר֑וּחַ א֥וֹ מַה־ יַּ֝מְרִֽיצְךָ֗ כִּ֣י תַעֲנֶֽה׃

Septuagintthe Greek the translators chose, word by word
הֲקֵ֥ץτίלְדִבְרֵי־ῥήμασινר֑וּחַπνεύματοςא֥וֹמַה־τίיַּ֝מְרִֽיצְךָ֗σοιכִּ֣יὅτιתַעֲנֶֽה׃ἀποκρίνῃ

8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

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.

Job 16:3קֵץ¿ [does] an¿ [does] an endקֵץדָּבָר[belong] to[belong] to worדָּבָררוּחַwindwindרוּחַאוֹororאוֹמָהwhat?what?מָהמָרַץis it makinis it making siמָרַץכִּיthatthatכִּיעוּןyou will anyou will answerעוּןקָצַץto cutto cutקָצַץדָבַרto speak: to speak: speakדָבַררִיחַto smellto smellרִיחַעָנָהbe occupiebe occupiedעָנָהאַוָּהdesiredesireאַוָּהאַרְבָּעִיםfortyfortyאַרְבָּעִיםיֶ֫תֶרremainderremainderיֶ֫תֶרסֵ֫פֶרscroll: doscroll: documenסֵ֫פֶרנְשָׁמָהbreathbreathנְשָׁמָהקָדִיםeasteastקָדִיםשְׁתִיwarpwarpשְׁתִיעֵ֫רֶבracial-mixracial-mixעֵ֫רֶבכָּ֫כָהthusthusכָּ֫כָהפָּעַלto workto workפָּעַלמָהwhat?what?מָהיָדַעto knowto knowיָדַעאִיּוֹבJobJobאִיּוֹבשָׁוַעto cryto cryשָׁוַע
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Job 16:3

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.

¿ [does] an end [belong] to words of wind or what? is it making sick you that you will answer
הֲקֵ֥ץha.Ketz ¿ [does] an end H7093 Particle · noun common masculine singular absolute
67× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The end refers to the extremity or conclusion of something, whether in time or space. It can also mean after or at the border of something, as in the utmost end of a process.
Amplified meaning
end to empty talk, conclusion
Tyndale gloss
end
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

קֵץ (qets) means 'end,' typically referring to a point in time or space. It is often used in the phrase מִקֵּץ, meaning 'at the end of a definite time.' The word is derived from a root that implies extremity or limit.

Brown-Driver-Briggs Hebrew Lexicon (full)

קֵץ 68 n.m. end

end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time

end, in space

base

Brown-Driver-Briggs glosses

H7093 קֵץ end . end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time

. end, in space

Strong's Hebrew Dictionary

7093 qets kates

contracted from 7112; an extremity; adverbially (with

prepositional prefix) after:--+ after, (utmost) border, end,

(in-)finite, X process.

see HEBREW for 07112

Translators Brief Hebrew Lexicon

קֵץ (qets) — end.

1) end

1a) end, at the end of (of time)

1b) end (of space)

Morphologythe parsing behind the code
Berean parsing
Part | N-ms — Particle · noun common masculine singular absolute
HTi/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

qets, 'ephec, kalah; telos, sunteleo:

The end of anything is its termination, hence, also, final object or purpose.

It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17

Easton's Bible Dictionary

End

In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”

¿ [does] an end [belong] to words of wind or what? is it making sick you that you will answer
לְדִבְרֵי־le.div.rei- [belong] to words of H1697 Preposition · noun common masculine plural construct
1,442× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A word or thing, like a matter or affair, as seen in the book of Chronicles where it refers to the events and words of kings. It can also mean a cause or reason for something.
Tyndale gloss
Chronicles
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.

Brown-Driver-Briggs Hebrew Lexicon (full)

דָּבָר 1439 n.m. speech, word

sg. speech, discourse, saying, word, as the sum of that which is spoken

sg. saying, utterance, sentence, as a section of a discourse

sg. a word, words

sg. matter, affair, thing about which one speaks

base

Brown-Driver-Briggs glosses

H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken

. sg. saying, utterance, sentence, as a section of a discourse

. sg. a word, words

. sg. matter, affair, thing about which one speaks

Strong's Hebrew Dictionary

1697 dabar daw-baw'

from 1696; a word; by implication, a matter (as spoken of) or

thing; adverbially, a cause:--act, advice, affair, answer, X

any such (thing), because of, book, business, care, case,

cause, certain rate, + chronicles, commandment, X

commune(-ication), + concern(-ing), + confer, counsel, +

dearth, decree, deed, X disease, due, duty, effect, +

eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,

+ iniquity, + judgment, language, + lying, manner, matter,

message, (no) thing, oracle, X ought, X parts, + pertaining, +

please, portion, + power, promise, provision, purpose,

question, rate, reason, report, request, X (as hast) said,

sake, saying, sentence, + sign, + so, some (uncleanness),

somewhat to say, + song, speech, X spoken, talk, task, + that,

X there done, thing (concerning), thought, + thus, tidings,

what(-soever), + wherewith, which, word, work.

see HEBREW for 01696

Translators Brief Hebrew Lexicon

דָּבָר (da.var) — word.

: word/speech/command

1) speech, word, speaking, thing

1a) speech

1b) saying, utterance

1c) word, words

1d) business, occupation, acts, matter, case, something, manner (by extension)

דָּבָר (da.var) — word: speaking.

: speaking

1) speech, word, speaking, thing

1a) speech

1b) saying, utterance

1c) word, words

1d) business, occupation, acts, matter, case, something, manner (by extension)

דָּבָר (da.var) — word: thing.

: thing/matter

1) speech, word, speaking, thing

1a) speech

1b) saying, utterance

1c) word, words

1d) business, occupation, acts, matter, case, something, manner (by extension)

דָּבָר (da.var) — word: promised.

: promised/duty

1) speech, word, speaking, thing

1a) speech

1b) saying, utterance

1c) word, words

1d) business, occupation, acts, matter, case, something, manner (by extension)

דָּבָר (da.var) — word: deed.

: deed

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | N-mp — Preposition · noun common masculine plural construct
HR/Ncmpc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ov:

(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

OF, preposition ov. [Gr.]

1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.

I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.

For it was of the Lord to harden their hearts. Joshua 11:1.

It is of the Lord's mercies that we are not consumed.

Lamentations 3:1.

The whole disposing thereof is of the Lord. Proverbs 16:1.

Go, inquire of the Lord for me. 2 Chronicles 34:2.

That holy thing that shall be born of thee. Luke 1:1.

Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…

¿ [does] an end [belong] to words of wind or what? is it making sick you that you will answer
ר֑וּחַRu.ach wind H7307 Noun common · feminine singular absolute
378× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word for spirit refers to the breath of life, the wind, or a person's mind and emotions, as seen in the book of Ezekiel.
Amplified meaning
vain, windy
Tyndale gloss
spirit
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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.)

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-cs — Noun common · feminine singular absolute
HNcfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

Nave's Topical Bible

→ Blasting 2Ki 19:7,35

→ East

Hot and blasting in Egypt Ge 41:6

In the valley of the Euphrates River Eze 19:12

In Canaan Ho 13:15; Lu 12:55

At the city of Nineveh Jon 4:8

Tempestuous in the land of Uz Job 27:21

→ West

Took away the plague of locusts from the land of Egypt Ex 10:19

→ North

Free from humidity in Canaan Pr 25:23

→ South

Soothing Job 37:17

¿ [does] an end [belong] to words of wind or what? is it making sick you that you will answer
א֥וֹ'o or H176 Conjunction
321× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Desire can also mean or, and, or if, showing a choice between options, as seen in Proverbs 31:4. It is used to express alternatives or possibilities.
Tyndale gloss
or
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

אוֹ 320 conj. or

sometimes implying a preference, nearly or rather

introducing a sentence, esp. a particular case under a general principle, or = or if

if perchance

once, with the juss. = except

base

[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.

done

Brown-Driver-Briggs glosses

H176 אוֹ or . sometimes implying a preference, nearly or rather

. introducing a sentence, esp. a particular case under a general principle, or = or if

. if perchance

. once, with the juss. = except

Strong's Hebrew Dictionary

176 'ow o

presumed to be the "constructive" or genitival form of -av

{av}; short for 185; desire (and so probably in Prov. 31:4);

hence (by way of alternative) or, also if:--also, and,

either, if, at the least, X nor, or, otherwise, then, whether.

see HEBREW for 0185

Translators Brief Hebrew Lexicon

אוֹ (o) — or.

1) or, rather

1a) implying that the latter choice is preferred

1b) or if, introducing an example to be seen under a particular principle

1c) (in series) either...or, whether...or

1d) if perchance

1e) except, or else

2) whether, not the least, if, otherwise, also, and, then

אוֹ (o) — desire.

desire

Morphologythe parsing behind the code
Berean parsing
HC — Conjunction
HC
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.

¿ [does] an end [belong] to words of wind or what? is it making sick you that you will answer
מַה־mah- what? H4100 Pronoun
753× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means what or how, often used to ask questions or express surprise, like in Genesis when God asks Adam what he has done. It can also mean why or when, and is used in various ways throughout the Old Testament. It appears in many KJV translations, including how or what.
Amplified meaning
troubles
Tyndale gloss
what?
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.

Brown-Driver-Briggs Hebrew Lexicon (full)

מָה, rarely מָה־, מַה־, מַה‍ּ, מֶה, מַ‍ּ, מָ—pron.interrog. and indef. what? how? aught

interrog. what?

Used adverbially

Indef. pron.

With preps.

base

Brown-Driver-Briggs glosses

H4100 מָה, rarely מָה־, מַה־, מַה‍ּ, מֶה, מַ‍ּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?

. Used adverbially

. Indef. pron.

. With preps.

Strong's Hebrew Dictionary

4100 mah maw

or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a

primitive particle; properly, interrogative what? (including

how? why? when?); but also exclamation, what! (including

how!), or indefinitely what (including whatever, and even

relatively, that which); often used with prefixes in various

adverbial or conjunctive senses:--how (long, oft, (-

soever)), (no-)thing, what (end, good, purpose, thing),

whereby(-fore, -in, -to, -with), (for) why.

Translators Brief Hebrew Lexicon

מָה (mah) — what?.

interr pron

1) what, how, of what kind

1a) (interrogative)

1a1) what?

1a2) of what kind

1a3) what? (rhetorical)

1a4) whatsoever, whatever, what

1b) (adverb)

1b1) how, how now

1b2) why

1b3) how! (exclamation)

1c) (with prep)

1c1) wherein?, whereby?, wherewith?, by what means?

1c2) because of what?

1c3) the like of what?

1c3a) how much?, how many?, how often?

1c3b) for how long?

1c4) for what reason?, why?, to what purpose?

1c5) until when?, how long?, upon what?, wherefore?

indef pron

2) anything, aught, what may

Morphologythe parsing behind the code
Berean parsing
Part — Pronoun
HPi
The company it keepswords that stand beside it more often than chance
¿ [does] an end [belong] to words of wind or what? is it making sick you that you will answer
יַּ֝מְרִֽיצְךָ֗yam.ri.tze.kha is it making sick you H4834 Verb hiphil imperfect third person masculine singular · suffix
4× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means to be sick or to make someone sick. It can also mean to be painful or irritating. This word is used in the Bible to describe physical and emotional suffering.
Tyndale gloss
be sick
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָרַץ (marats) is a Hebrew verb meaning to be or make sick. It can describe a state of being grievous or painful in the Niphal form, while the Hiphil form indicates causing sickness. The word conveys a sense of irritation or intensity, as noted in the definitions provided by various lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

[מָרַץ] vb. be sick, only in der. species

Niph. a sore, grievous destruction

Hiph. what sickens thee

base

Brown-Driver-Briggs glosses

H4834 מָרַץ

Strong's Hebrew Dictionary

4834 marats maw-rats'

a primitive root; properly, to press, i.e. (figuratively) to

be pungent or vehement; to irritate:--embolden, be forcible,

grievous, sore.

Translators Brief Hebrew Lexicon

מָרַץ (ma.rats) — be sick.

1) to be or make sick

1a) (Niphal) to be grievous or painful

1b) (Hiphil) to make sick

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffix
HVhi3ms/Sp2ms
The company it keepswords that stand beside it more often than chance
¿ [does] an end [belong] to words of wind or what? is it making sick you that you will answer
כִּ֣יki that H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
The company it keepswords that stand beside it more often than chance
¿ [does] an end [belong] to words of wind or what? is it making sick you that you will answer
תַעֲנֶֽה׃ta.'a.Neh you will answer H6030 Verb · Qal · imperfect second person masculine singular
332× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to sing or make music, but also to respond or give an answer. In the Bible, it is used to describe praising God in song or responding to a question. The KJV translates it as 'sing' or 'answer'.
Amplified meaning
answering, responding
Tyndale gloss
to dwell
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.

Brown-Driver-Briggs Hebrew Lexicon (full)

[עוּן] vb. dwell

base

עָנָה 316 vb. answer, respond

Qal

answer, respond to sthg. said, actual or implied

respond to an occasion, speak in view of circumstances

money meets all demands

specif. respond as a witness, testify

less oft. make response as one accused (respondent)

Niph.

make answer

be answered

Hiph. wholly dub.; causes all things to respond in the joy of his heart

base

עָנָה vb. sing

Qal sing, utter tunefully

Pi. sing sweetly of it

base

Brown-Driver-Briggs glosses

H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied

. . respond to an occasion, speak in view of circumstances

. money meets all demands

. . specif. respond as a witness, testify

. less oft. make response as one accused (respondent)

. . make answer

. be answered

. wholly dub.; causes all things to respond in the joy of his heart

H6030c עָנָה sing

Strong's Hebrew Dictionary

6030 `anah aw-naw'

a primitive root; properly, to eye or (generally) to heed,

i.e. pay attention; by implication, to respond; by extens. to

begin to speak; specifically to sing, shout, testify,

announce:--give account, afflict (by mistake for 6031),

(cause to, give) answer, bring low (by mistake for 6031), cry,

hear, Leannoth, lift up, say, X scholar, (give a) shout, sing

(together by course), speak, testify, utter, (bear) witness.

See also 1042, 1043.

see HEBREW for 06031

see HEBREW for 06031

see HEBREW for 01042

see HEBREW for 01043

Translators Brief Hebrew Lexicon

עוּן (un) — to dwell.

(Qal) to dwell

עָנָה (a.nah) — to answer.

1) to answer, respond, testify, speak, shout

1a) (Qal)

1a1) to answer, respond to

1a2) to testify, respond as a witness

1b) (Niphal)

1b1) to make answer

1b2) to be answered, receive answer

Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)

עָנָה (a.nah) — to sing.

(Qal) to sing, utter tunefully

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singular
HVqi2ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.

1. In the Old Testament:

Six different words are translated by answer.

(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.

(2) It also means a response (Job 21:34; 34:36).

(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."

(4) The other words translated "answer" or "answered" in the Old Testament are unimportant shadings and variations.

2. In the New Testament:

The words translated "answer" are not so varied.

(1) It sometimes means an apology, a defense (1Pe 3:15; Ac 24:10,25).

American Tract Society Bible Dictionary

Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.

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

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