Psalms 38:10 — Word Study
WLCלִבִּ֣י סְ֭חַרְחַר עֲזָבַ֣נִי כֹחִ֑י וְֽאוֹר־ עֵינַ֥י גַּם־ הֵ֝֗ם אֵ֣ין אִתִּֽי׃
BSALordʼĂdônây beforeneged allkôl desiretaʼăvâh sighingʼănâchâh frommin notlôʼ to hideçâthar
| Greek | English | Parsing |
|---|---|---|
| לִבִּ֣י | heart my | Noun common masculine singular construct, suffix |
| סְ֭חַרְחַר | it palpitates | Verb, Piel, perfect third person masculine singular |
| עֲזָבַ֣נִי | it has left me | Verb qal perfect third person masculine singular, suffix |
| כֹחִ֑י | strength my | Noun common masculine singular construct, suffix |
| וְֽאוֹר־ | and [the] light of | Conjunction, noun common feminine singular construct |
| עֵינַ֥י | eyes my | Noun common feminine dual construct, suffix |
| גַּם־ | also | Adverb |
| הֵ֝֗ם | they | Pronoun |
| אֵ֣ין | not | Noun common, masculine singular construct |
| אִתִּֽי׃ | [are] with me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My heart pounds, my strength fails, and even the light of my eyes has faded. |
| KJV | My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me. |
| ASV | My heart throbbeth, my strength faileth me: As for the light of mine eyes, it also is gone from me. |
| YLT | My heart [is] panting, my power hath forsaken me, And the light of mine eyes, Even they are not with me. |
| WEB | My heart throbs. My strength fails me. As for the light of my eyes, it has also left me. |
| BBE | My heart goes out in pain, my strength is wasting away; as for the light of my eyes, it is gone from me. |
Where they part company is סְ֭חַרְחַר — see How Translations Differ.
The structure presents a main clause followed by two subordinate clauses, each adding to the psalmist's expression of distress.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנֶגֶד
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 — Psalms 38:10
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 — A Lament of Distressgenerated
Psalm 38:10 reveals the psalmist's anguish, where he describes his heart pounding, his strength failing, and the light of his eyes fading. This verse captures a moment of vulnerability and desperation, reflecting a plea for divine attention amidst suffering. The surrounding verses emphasize the psalmist's emotional state and the isolation he feels, as friends distance themselves and adversaries plot against him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 42:1 | As the deer pants for streams of water, so my soul longs after You, O God. |
| 2 | Psalm 119:81–83 | My soul faints for Your salvation; I wait for Your word. |
| 3 | Psalm 143:4–7 | My spirit grows faint within me; my heart is dismayed inside me. |
| 4 | Isaiah 21:4 | My heart falters; fear makes me tremble. The twilight of my desire has turned to horror. |
| 5 | Psalm 6:7 | My eyes fail from grief; they grow dim because of all my foes. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — לִבִּי, li.Bigenerated
The Hebrew word לֵב (lev) means 'heart' and represents not only the physical organ but also the seat of emotions, thoughts, and will. It signifies the inner self and is often used to convey deep feelings and intentions.
In this verse, לִבִּי emphasizes the psalmist's emotional distress, indicating that his heart is not just a physical entity but a source of his turmoil and 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 main verb סְ֭חַרְחַר governs the verse, describing the psalmist's heart condition. The structure presents a series of clauses that build upon this central idea: the heart's action, the failure of strength, and the fading of sight.
This arrangement highlights the escalating nature of the psalmist's distress, with each clause contributing to a cumulative sense of despair.
Septuagint Backgroundgenerated
The Septuagint translates לִבִּי as κύριε, indicating a direct address to God, which emphasizes the psalmist's reliance on divine assistance in his time of trouble.
This choice reflects a focus on the relationship between the psalmist and God, underscoring the urgency of his plea for help.
In plain words — the whole versegenerated
Psalm 38:10 shows the psalmist in distress, expressing that his heart pounds, his strength is failing, and the light of his eyes has faded. This verse captures a moment of deep emotional pain and a sense of abandonment, highlighting the psalmist's plea for God's attention in his suffering.
Frequently Asked Questionsgenerated
This phrase indicates a state of anxiety or distress, where the psalmist feels overwhelmed by his emotions.
The 'light of my eyes' symbolizes clarity, life, and joy, which the psalmist feels has diminished in his suffering.
The failing strength reflects not only physical weakness but also emotional and spiritual exhaustion, highlighting the depth of his despair.
This verse encapsulates the theme of lament, expressing the psalmist's profound sense of loss and need for divine intervention.
Reflection Questionsgenerated
- In what ways have I experienced emotional distress similar to the psalmist?
- How can I seek God's help during my moments of weakness and despair?
- What does it mean for me to recognize the 'light of my eyes' in my life?
- How can I support others who are going through similar struggles as described in this psalm?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, reflecting on the psalmist's emotional state and the implications of divine absence in times of distress.
"My heart is troubled" [Psalms 38:10]. Wherefore is it troubled? "And my courage has failed me." Generally something comes upon us on a sudden;Early Church Fathers on Psalms 38 →
By these statements he implies two things: both the extraordinary degree of depression, by which the light does not even seem to be light, and the deprivation of divine care, which he rightly called “light of my eyes.”Early Church Fathers on Psalms 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 38:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy heart panteth,.... Or "goes about" (m); runs here and there, and finds no rest; as Aben Ezra interprets the word from the Targum he cites; though the Targum we have renders it, "my heart shakes
Read John Gill on Psalms 38 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me. My heart panteth - palpitates. As for the light of mine eyes, it also is gone from me - literally, they also (are) not with me.
Read Robert Jamieson on Psalms 38 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePanteth; or, goes round; wanders hither and thither, as the word signifies; is perplexed and tossed with many and various thoughts, not knowing what to do, nor whither to go. Mine eyes are grown dim; either through grief and tears, as @; or through weakness, as ,29.
Read Matthew Poole on Psalms 38 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 38:10 My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me.Ver. 10. My heart panteth] Heb. runneth about, or is tossed to and fro, circuivit cor meum, inordinate movetur, et non quiescit, saith Aben Ezra. The Hebrew word signifieth such a kind of motion as that of merchants, who run up and down from one country to another. Also the two last radicals are doubled; to note that it is more than an ordinary stirring and motion of the spirit, because it is not come to its rest. All earthly things to the soul are but as the air to the stone; can give it no stay till it come to God, the centre. As the circle is the most perfect figure, because it…
Read John Trapp on Psalms 38 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Panteth.—Better, palpitates. The Hebrew word, like palpitate, expresses the beating of the heart, by its sound, secharchar.
Read Charles John Ellicott on Psalms 38 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. My heart panteth] סחרחר secharchar, flutters, palpitates, through fear and alarm. My strength faileth] Not being able to take nourishment. The light of mine eyes - is gone] I can scarcely discern any thing through the general decay of my health and vigour, particularly affecting my sight.
Read AdamClarke on Psalms 38 →
CambridgeThe Cambridge Bible for Schools and Colleges10. panteth] R.V. excellently, throbbeth. as for the light of mine eyes &c.] His eyes are dim and dull with weakness and weeping. Cp. Psalms 6:7; Psalms 13:3, note; Psalms 31:9; Job 17:7; Lamentations 2:11.
Read Cambridge on Psalms 38 →
Albert Barnes1798–1870Barnes' Notes on the BibleMy heart panteth - The word rendered “panteth,” in its original form, means properly to go about; to travel around; and then, to travel around as a merchant or pedlar, or for purposes of traffic:
Read Albert Barnes on Psalms 38 →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
My heart pounds, my strength fails, and even the light of my eyes has faded.
My heart throbs. My strength fails me. As for the light of my eyes, it has also left me.
My heart pounds, my strength fails, and even the light of my eyes has faded.
My heart beats quickly; my strength leaves me; I can hardly see.
Tyndale line
My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me.
My heart throbbeth, my strength faileth me: As for the light of mine eyes, it also is gone from me.
My heart throbbeth, my strength faileth me: as for the light of mine eyes, it also is gone from me.
My heart panteth, my strength faileth me: as for the light of my eyes, that also is gone from me.
Mine heart panteth: my strength faileth me, and the light of mine eyes, euen they are not mine owne.
Strictly literal
My heart throbbeth, my strength hath left me; and the light of mine eyes, it also is no more with me.
My heart [is] panting, my power hath forsaken me, And the light of mine eyes, Even they are not with me.
My heart [is] panting, my power has forsaken me, || And the light of my eyes, || Even they are not with me.
(38:11) My heart is restless, my strength hath left me; and the light of my eyes—that also is no more with me.
My heart pounds, my strength fades, and my eyesight dims.
From the Latin
I was dumb, and I opened not my mouth, because thou hast done it.
Simplified
My heart is racing, leaving me with no strength; my eyesight is failing.
My heart goes out in pain, my strength is wasting away; as for the light of my eyes, it is gone from me.
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 closely align, with 9 of the 10 words matched. The Dead Sea Scrolls fragment contains 8 words, with some words supplied by an editor, indicating a degree of preservation despite the damage.
לִבִּ֣י סְ֭חַרְחַר עֲזָבַ֣נִי כֹחִ֑י וְֽאוֹר־ עֵינַ֥י גַּם־ הֵ֝֗ם אֵ֣ין אִתִּֽי׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[אדני] [נגד׳ך] [כל] [תאות׳י] [ואנחת׳י] ממ׳כה לוא נסתר
8 words of the verse are on this fragment — 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 38:10
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.
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
סָחַר (sachar) means to go around or travel about, particularly in the context of trade. It can refer to a trader or trafficker, emphasizing movement in business. The root suggests both the act of trading and a sense of palpitation, though the latter is less commonly emphasized.
[סָחַר] vb. go around, about, travel about in
Qal
go about, to and fro
Pt. = subst. a trafficker, trader (who goes about with wares, etc.)
Pilp. my heart palpitates
base
H5503 סָחַר go around, about, travel about in
5503 cachar saw-khar'
a primitive root; to travel round (specifically as a pedlar);
intensively, to palpitate:--go about, merchant(-man), occupy
with, pant, trade, traffick.
סָחַר (sa.char) — to trade.
1) to go around, go about, travel about in, go about in trade
1a) (Qal)
1a1) to go about to and fro (in business)
1a2) trader, trafficker (participle)
1b) (Pilpel) to palpitate
HVpp3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
HVqp3ms/Sp1bs — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp1bs
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אוֹר (or) means 'light' and encompasses various forms of illumination, including daylight, dawn, and the light of heavenly bodies like the sun and stars. It can also refer to metaphorical concepts such as the light of life, prosperity, and instruction, as well as Yahweh as a source of light.
אוֹר 121 n.m. light
light as diffused in nature, light of day
morning light, dawn
light of the heavenly luminaries
daylight
lightning
light of lamp
light of life
light of prosperity
light of instruction
light of face
Yahweh
base
H216 אוֹר light . light as diffused in nature, light of day
. morning light, dawn
. light of the heavenly luminaries
. daylight
. lightning
. light of lamp
. light of life
. light of prosperity
. light of instruction
. light of face
. Yahweh
216 'owr ore
from 215; illumination or (concrete) luminary (in every
sense, including lightning, happiness, etc.):--bright, clear,
+ day, light (-ning), morning, sun.
see HEBREW for 0215
אוֹר (or) — light.
1) light
1a) light of day
1b) light of heavenly luminaries (moon, sun, stars)
1c) day-break, dawn, morning light
1d) daylight
1e) lightning
1f) light of lamp
1g) light of life
1h) light of prosperity
1i) light of instruction
1j) light of face (fig.)
1k) Jehovah as Israel's light
HC/Ncfsc — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
HNcfdc/Sp1bs — Noun common feminine dual construct · suffixHNcfdc/Sp1bs
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HPp3mp — PronounHPp3mp
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
HNcmsc — Noun common · masculine singular constructHNcmsc
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR/Sp1bs — Preposition · suffixHR/Sp1bs
