Job 16:3 — Word Study
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]
| Greek | English | Parsing |
|---|---|---|
| הֲקֵ֥ץ | ¿ [does] an end | Particle, noun common masculine singular absolute |
| לְדִבְרֵי־ | [belong] to words of | Preposition, noun common masculine plural construct |
| ר֑וּחַ | wind | Noun common, feminine singular absolute |
| א֥וֹ | or | Conjunction |
| מַה־ | what? | Pronoun |
| יַּ֝מְרִֽיצְךָ֗ | is it making sick you | Verb hiphil imperfect third person masculine singular, suffix |
| כִּ֣י | that | Particle |
| תַעֲנֶֽה׃ | you will answer | Verb, Qal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Is there no end to your long-winded speeches? What provokes you to continue testifying? |
| KJV | Shall vain words have an end? or what emboldeneth thee that thou answerest? |
| ASV | Shall vain words have an end? Or what provoketh thee that thou answerest? |
| YLT | Is there an end to words of wind? Or what doth embolden thee that thou answerest? |
| WEB | Shall vain words have an end? Or what provokes you that you answer? |
| BBE | May words which are like the wind be stopped? or what is troubling you to make answer to them? |
Where they part company is רוּחַ — see How Translations Differ.
Two main components: a question about the end of speeches and an inquiry into their motivations.







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 ›
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
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
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 6:26 | Do you intend to correct my words, and treat as wind my cry of despair? |
| 2 | Job 8:2 | “How long will you go on saying such things? The words of your mouth are a blustering wind. |
| 3 | Job 15:2 | “Does a wise man answer with empty counsel or fill his belly with the hot east wind? |
| 4 | Job 20:3 | I have heard a rebuke that insults me, and my understanding prompts a reply. |
| 5 | Job 32:3–6 | and 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
Job is referring to the lengthy and repetitive arguments made by his friends, which he finds unhelpful and burdensome.
Job is expressing his frustration and weariness with the constant flow of words that fail to provide comfort or answers to his suffering.
It highlights Job's confusion and disbelief regarding their motivations for continuing to speak, suggesting that their words are not addressing his needs.
It encapsulates Job's struggle with his friends' inadequate attempts at comfort during his time of intense suffering.
Reflection Questionsgenerated
- How do I respond when I feel overwhelmed by words that do not help me?
- What can I learn from Job's frustration about the importance of meaningful communication?
- In what ways can I ensure my words provide comfort rather than confusion to others?
- 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.
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 →
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 BibleShall 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 CommentaryShall 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 BibleWhen 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 TestamentsJob 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 BibleVerse 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 Colleges3. 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 BibleShall 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
Is there no end to your long-winded speeches? What provokes you to continue testifying?
Shall vain words have an end? Or what provokes you that you answer?
Is there no end to your long-winded speeches? What provokes you to continue testifying?
Will there be an end to your windy words? Or what provokes you that you answer?
Tyndale line
Shall vain words have an end? or what emboldeneth thee that thou answerest?
Shall vain words have an end? Or what provoketh thee that thou answerest?
Shall vain words have an end? or what provoketh thee that thou answerest?
Shall vain words have an end? or what emboldeneth thee that thou answerest?
Shall there be none ende of wordes of winde? or what maketh thee bold so to answere?
Strictly literal
Shall words of wind have an end? or what provoketh thee that thou answerest?
Is there an end to words of wind? Or what doth embolden thee that thou answerest?
Is there an end to words of wind? Or what emboldens you that you answer?
Shall there be any end to words of wind? or what compelleth thee that thou shouldst answer?
Will useless words ever have an end? What is wrong with you that you answer like this?
From the Latin
Shall windy words have no end? or is it any trouble to thee to speak?
Simplified
Will your windy speeches never cease? What's bothering you that you have to answer me?
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.
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.
הֲקֵ֥ץ לְדִבְרֵי־ ר֑וּחַ א֥וֹ מַה־ יַּ֝מְרִֽיצְךָ֗ כִּ֣י תַעֲנֶֽה׃
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.
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.
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.
קֵץ 68 n.m. end
end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
end, in space
base
H7093 קֵץ end . end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
. end, in space
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
קֵץ (qets) — end.
1) end
1a) end, at the end of (of time)
1b) end (of space)
Part | N-ms — Particle · noun common masculine singular absoluteHTi/Ncmsa
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…
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.”
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.
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
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
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
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
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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.
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…
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular absoluteHNcfsa
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…
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.
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
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
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
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
HC — ConjunctionHC
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.
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.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
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.
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
Part — PronounHPi
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.
[מָרַץ] vb. be sick, only in der. species
Niph. a sore, grievous destruction
Hiph. what sickens thee
base
H4834 מָרַץ
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.
מָרַץ (ma.rats) — be sick.
1) to be or make sick
1a) (Niphal) to be grievous or painful
1b) (Hiphil) to make sick
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
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.
[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
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
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
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
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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."
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.
