Psalms 39:6 — Word Study
WLCאַךְ־ בְּצֶ֤לֶם׀ יִֽתְהַלֶּךְ־ אִ֗ישׁ אַךְ־ הֶ֥בֶל יֶהֱמָי֑וּן יִ֝צְבֹּ֗ר וְֽלֹא־ יֵדַ֥ע מִי־ אֹסְפָֽם׃
BSASurelyʼak [certainly, without a doubt] in vainhebel [to no purpose, emptiness]
| Greek | English | Parsing |
|---|---|---|
| אַךְ־ | only | Adverb |
| בְּצֶ֤לֶם׀ | an image | Preposition, noun common masculine singular absolute |
| יִֽתְהַלֶּךְ־ | he goes about | Verb, Hithpael, imperfect third person masculine singular |
| אִ֗ישׁ | a person | Noun common, masculine singular absolute |
| אַךְ־ | only | Adverb |
| הֶ֥בֶל | vanity | Noun common, masculine singular absolute |
| יֶהֱמָי֑וּן | people are in turmoil ! | Verb qal imperfect third person masculine plural, suffix |
| יִ֝צְבֹּ֗ר | he heaps up | Verb, Qal, imperfect third person masculine singular |
| וְֽלֹא־ | and not | Conjunction, particle |
| יֵדַ֥ע | he knows | Verb, Qal, imperfect third person masculine singular |
| מִי־ | who? | Pronoun |
| אֹסְפָֽם׃ | [will be] gathering them | Verb qal participle (active) masculine singular common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely every man goes about like a phantom; surely he bustles in vain; he heaps up riches not knowing who will haul them away. |
| KJV | Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them. |
| ASV | Surely every man walketh in a vain show; Surely they are disquieted in vain: He heapeth up riches, and knoweth not who shall gather them. |
| YLT | Only, in an image doth each walk habitually, Only, [in] vain, they are disquieted, He heapeth up and knoweth not who gathereth them. |
| WEB | “Surely every man walks like a shadow. Surely they busy themselves in vain. He heaps up, and doesn’t know who shall gather. |
| BBE | Truly, every man goes on his way like an image; he is troubled for no purpose: he makes a great store of wealth, and has no knowledge of who will get it. |
Where they part company is in the rendering of יֵדַ֥ע — see How Translations Differ.
The structure is built around a main assertion followed by two subordinate phrases that elaborate on the futility of human pursuits.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbיוֹם
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 39:6
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 — Reflections on the Vanity of Lifegenerated
Psalms 39:6 presents a poignant observation about the nature of human existence. The psalmist notes that every person moves through life like a shadow, engaged in meaningless busyness, and accumulates wealth without awareness of who will benefit from it after their passing. This theme resonates throughout the Psalms and is echoed in the wisdom literature, particularly in Ecclesiastes 1:14, where the futility of human endeavors is similarly explored.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 7:31 | and those who use the things of this world, as if not dependent on them. For this world in its present form is passing away. |
| 2 | James 4:14 | You do not even know what will happen tomorrow! What is your life? You are a mist that appears for a little while and then vanishes. |
| 3 | Ecclesiastes 1:14 | I have seen all the things that are done under the sun, and have found them all to be futile, a pursuit of the wind. |
| 4 | Ecclesiastes 2:17–18 | So I hated life, because the work that is done under the sun was grievous to me. For everything is futile and a pursuit of the wind. |
| 5 | Ecclesiastes 4:7–8 | Again, I saw futility under the sun. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — הֶ֥בֶל, He.velgenerated
The word הֶ֥בֶל (hevel) means vanity or emptiness, often used to describe the fleeting and insubstantial aspects of life. It conveys the idea of something that is transient and ultimately unsatisfactory, much like a breath or vapor. This word is frequently found in the context of reflections on the meaning of life, particularly in the book of Ecclesiastes.
In this verse, it emphasizes the futility of human pursuits, suggesting that despite the efforts to accumulate wealth, such endeavors are ultimately meaningless in the grand scheme of existence.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term vanity, a choice echoed by the KJV and ASV.
Sentence Structuregenerated
The finite verb יִֽתְהַלֶּךְ governs the main clause, with several phrases hanging off it: a noun phrase describing the subject, an adverbial phrase indicating manner, and additional clauses that elaborate on the actions of the subject. The structure emphasizes the contrast between the fleeting nature of human life and the accumulation of wealth.
The sentence begins with a strong assertion of certainty, marked by the adverb אַךְ־, which sets the tone for the reflections that follow.
Septuagint Backgroundgenerated
The Septuagint translates הֶ֥בֶל as οὐθὲν, meaning 'nothing' or 'none', which broadens the idea of vanity to encompass a total lack of substance. This choice highlights the emptiness of human pursuits.
The translation of יִֽתְהַלֶּךְ as ἔθου suggests a more active sense of wandering or going about, which aligns with the original Hebrew but also adds a layer of interpretation regarding the nature of human existence.
In plain words — the whole versegenerated
Psalms 39:6 reminds us that every person moves through life like a shadow, busy yet ultimately unfulfilled. People gather wealth without knowing who will benefit from it after they are gone, highlighting the emptiness of such pursuits.
Frequently Asked Questionsgenerated
This phrase emphasizes the transient and insubstantial nature of human life, suggesting that people often live without recognizing the fleeting nature of their existence.
The psalmist points out that despite the effort put into gathering wealth, it ultimately holds no lasting value, especially since one does not know who will inherit it.
This verse encourages reflection on the meaningfulness of our actions and whether they contribute to lasting value or are merely temporary endeavors.
Similar to Ecclesiastes, this verse explores the futility of human endeavors and the fleeting nature of life, urging readers to consider what truly matters.
Reflection Questionsgenerated
- In what ways do I see the pursuit of wealth affecting my life and the lives of those around me?
- How can I focus on what truly matters in my life, rather than getting caught up in the busyness of daily activities?
- What steps can I take to ensure that my efforts contribute to lasting value for myself and others?
- How does understanding the transient nature of life change the way I approach my goals and aspirations?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 39:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSurely every man walketh in a vain show,.... Or "in an image" (z); not "in the image of the Lord", as the Targum; in the image in which God created man, for that is lost; nor in that which is stamped
Read John Gill on Psalms 39 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySurely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them.
Read Robert Jamieson on Psalms 39 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWalketh, i. e. passeth the course of his life; or goeth about busily and restlessly, hither and thither, as this verb in this conjugation signifies, and as the next verb more plainly expresseth. In a vain show, Heb. in a shadow or image, i.e. in an imaginary rather than a real life; in the pursuit of vain imaginations, in which there is nothing solid or satisfactory. Or, as some read it, like a shadow, to which man’ s life is compared, . Man and his life, and all his happiness in this world, are rather appearances, and representations, and dreams, than truths and realities. Disquieted; or, troubled; Heb. they make a noise, or bustling, or tumult, with unwearied industry seeking for riches…
Read Matthew Poole on Psalms 39 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 39:6 Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up [riches], and knoweth not who shall gather them.Ver. 6. Surely every man walketh in a vain show] Heb. in an image, or in a shadow, as Job 14:2; in the shadow of death, as some sense it; his life is like a picture drawn upon the water, saith Theodoret; it passeth away as a hasty, headlong torrent. Verily, surely, surely, it is so; Selah, you may seal to it. Surely they are disquieted in vain] Heb. They keep a stir, and trouble the world, as did great Alexander; who, surfeiting of his excessive fortunes, from the darling of heaven, came to be the disdain of the earth, which he had so oft…
Read John Trapp on Psalms 39 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Surely every man . . .—Better, only as a shadow walks a man. A very commonplace of poetry, from the σκιᾶςὄναρἄνθρωποι of Pindar downwards. Thus Sophocles, “I see that we who live are nothing else but images and vain shadows;” Horace, “Pulvis et umbra sumus; Burke, “What shadows we are, and what shadows we pursue.” The above rendering treats the preposition as the beth essentiζ. If, however, we keep the Authorised Version, the thought is of man’s life, not as a reality, but as a show, a picture, a phantasma (see margin), and himself only an imaginary actor. But this seems modern for the psalms. Shakespeare, no doubt with this passage in his mind, has combined it with the more obvious…
Read Charles John Ellicott on Psalms 39 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Walketh in a vain show] בצלם betselem, in a shadow. He is but the semblance of being: he appears for a while, and then vanisheth away. Some of the fathers read, "Although every man walketh in the image of God, yet they are disquieted in vain." He heapeth up riches, and knoweth not who shall gather them.] He raketh together. This is a metaphor taken from agriculture: the husbandman rakes the corn, &c., together in the field, and yet, so uncertain is life, that he knows not who shall gather them into the granary!
Read AdamClarke on Psalms 39 →
CambridgeThe Cambridge Bible for Schools and Colleges6. Only as a phantom doth each walk to and fro: Only for vanity do they turmoil: One heapeth up, and he will not know who doth gather the hoard. Man is an unsubstantial phantom (or shadow, lit. image), Psalms 73:20 : σκιᾶςὄναρ, ‘a dream of shadow’ as Pindar calls him (Pyth. viii. 95). With unreal aim and unenduring result do men disturb themselves. The word expresses the idea of restless noisy bustle and uproar. Cp. ‘a tumultuous city’ Isaiah 22:2, and see note on ‘abundance’, Psalms 37:16. Shew (A.V.) must be taken to mean ‘appearance,’ not ‘display’ or ‘pomp.’ One heapeth up riches, treasures, possessions of all kinds (Job 27:16), and he will not know after his death who gathers these…
Read Cambridge on Psalms 39 →
Albert Barnes1798–1870Barnes' Notes on the BibleSurely every man walketh in a vain show - Margin, “an image.” The word rendered “vain show” - צלם tselem - means properly a shade, a shadow; and then, an image or likeness, as shadowing forth any real object.
Read Albert Barnes on Psalms 39 →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
Surely every man goes about like a phantom; surely he bustles in vain; he heaps up riches not knowing who will haul them away.
“Surely every man walks like a shadow. Surely they busy themselves in vain. He heaps up, and doesn’t know who shall gather.
Surely every man goes about like a phantom; surely he bustles in vain; he heaps up riches not knowing who will haul them away.
Surely people go through life as mere ghosts. Surely they accumulate worthless wealth without knowing who will eventually haul it away.”
Tyndale line
Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them.
Surely every man walketh in a vain show; Surely they are disquieted in vain: He heapeth up riches, and knoweth not who shall gather them.
Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them.
Surely every man walketh in a vain show: surely they are disquieted in vain: he heapeth up riches , and knoweth not who shall gather them.
Doubtlesse man walketh in a shadowe, and disquieteth himselfe in vaine: he heapeth vp riches, and cannot tell who shall gather them.
Strictly literal
Verily, man walketh in a vain show; verily they are disquieted in vain; he heapeth up [riches], and knoweth not who shall gather them.
Only, in an image doth each walk habitually, Only, [in] vain, they are disquieted, He heapeth up and knoweth not who gathereth them.
Only, each habitually walks in an image, || Only, [in] vain, they are disquieted, || He heaps up and does not know who gathers them.
(39:7) As nothing but a shadowy image doth man walk about, yea, for vanity only do all make a noise: he heapeth up his gains, and knoweth not who shall gather them.
Surely every man walks about like a shadow. Surely everyone hurries about to accumulate riches although they do not know who will receive them.
From the Latin
Thou hast multiplied thy wonderful works, O Lord my God: and in thy thoughts there is no one like to thee. I have declared and I have spoken they are multiplied above number.
Simplified
Human beings are just shadows walking around. They pointlessly rush through life, trying to pile up possessions without knowing who will get them.
Truly, every man goes on his way like an image; he is troubled for no purpose: he makes a great store of wealth, and has no knowledge of who will get it.
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 on the essential wording of the verse, with nine out of twelve words matching. However, the Septuagint's word order and articles differ, reflecting its own stylistic choices.
אַךְ־ בְּצֶ֤לֶם׀ יִֽתְהַלֶּךְ־ אִ֗ישׁ אַךְ־ הֶ֥בֶל יֶהֱמָי֑וּן יִ֝צְבֹּ֗ר וְֽלֹא־ יֵדַ֥ע מִי־ אֹסְפָֽם׃
9 of the 12 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 Psalms 39:6
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.
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
צֶ֫לֶם (tselem) means 'image' or 'likeness,' and can refer to both physical representations and figurative concepts like illusion or semblance. It is derived from a root meaning to shade, suggesting a resemblance or representation. The term appears in contexts ranging from idols to mere appearances, with some entries noting its use in reference to images of tumors or heathen gods.
צֶ֫לֶם n.m. image
images
image, likeness, of resemblance
fig. = mere, empty, image, semblance
base
H6754 צֶ֫לֶם image . images
. image, likeness, of resemblance
. fig. = mere, empty, image, semblance
6754 tselem tseh'-lem
from an unused root meaning to shade; a phantom, i.e.
(figuratively) illusion, resemblance; hence, a representative
figure, especially an idol:--image, vain shew.
צֶ֫לֶם (tse.lem) — image.
1) image
1a) images (of tumours, mice, heathen gods)
1b) image, likeness (of resemblance)
1c) mere, empty, image, semblance (fig.)
Aramaic equivalent: tse.lem (צְלֵם "image" H6755)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
im'-aj (tselem; eikon): Its usage falls under 3 main heads.
(1) "Image" as object of idolatrous worship (translations about a dozen words, including maccekhah, "molten image" (De 9:12, etc.); matstsebhah, in the King James Version translated "image" or "pillar," in the Revised Version (British and American) always "pillar" (Ex 23:24, etc.); pecel, "graven image" (Ex 20:4, etc.); tselem, "image" (2Ki 11:18, etc.); eikon, "image" (e.g. Re 14:9));
(2) of man as made in the image of God; (3) of Christ as the image of God. Here we are concerned with the last two usages. For "image" in connection with idolatrous practices, see…
[IDOL]
An exact and complete copy or counterpart of any thing. Christ is called "the image of God," 2Co 4:4 Col 1:15 Heb 1:3, as being the same in nature and attributes. The image of God in which man was created, Ge 1:27 was in his spiritual, intellectual, and moral nature, in righteousness and true holiness. The posterity of Adam were born in his fallen, sinful likeness, Ge 5:3; and as we have borne the image of sinful Adam, so we should be molded into the moral image of the heavenly man Christ, 1Co 15:47-49 2Co 3:18.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVti3ms — Verb · Hithpael · imperfect third person masculine singularHVti3ms
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
HD — AdverbHD
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
N-ms — Noun common · masculine singular absoluteHNcmsa
Does not usually denote, in Scripture, self-conceit or personal pride, 2Pe 2:18, but sometimes emptiness and fruitlessness, Job 7:3 Ps 144:4 Ec 1:1-18. It often denotes wickedness, particularly falsehood, De 32:21 Ps 4:2 24:4 119:37, and sometimes idols and idol-worship, 2Ki 17:15 Jer 2:5 18:15 Jon 2:8. Compare Paul’s expression, "they turned the truth of God into a lie,"
הָמָה (hamah) is a Hebrew verb meaning to murmur, growl, or roar, and it conveys a sense of loudness or tumult. It can refer to various forms of noise and commotion, including being boisterous or troubled. The entries suggest a range of meanings from making noise to being in a state of uproar, with some nuances in emotional expression, such as mourning or prayer.
[הָמָה] vb. murmur, growl, roar, be boisterous
Qal
growl like a dog
murmur, fig. of soul in discouragement
roar, of waves
be in commotion, stir
be boisterous, turbulent
base
H1993 [הָמָה] murmur, growl, roar, be boisterous
1993 hamah haw-maw'
a primitive root (compare 1949); to make a loud sound like
Engl. "hum"); by implication, to be in great commotion or
tumult, to rage, war, moan, clamor:--clamorous, concourse, cry
aloud, be disquieted, loud, mourn, be moved, make a noise,
rage, roar, sound, be troubled, make in tumult, tumultuous, be
in an uproar.
see HEBREW for 01949
הָמָה (ha.mah) — to roar.
1) to murmur, growl, roar, cry aloud, mourn, rage, sound, make noise, tumult, be clamorous, be disquieted, be loud, be moved, be troubled, be in an uproar
1a) (Qal)
1a1) to growl
1a2) to murmur (fig. of a soul in prayer)
1a3) to roar
1a4) to be in a stir, be in a commotion
1a5) to be boisterous, be turbulent
HVqi3mp/Sn — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
צָבַר (tsabar) is a primitive root meaning to heap up or gather together. It covers actions like piling up grain, dust, or silver. The entries consistently reflect this meaning without significant disagreement.
[צָבַר] vb. heap up
base
H6651 [צָבַר] heap up
6651 tsabar tsaw-bar'
a primitive root; to aggregate:--gather (together), heap
(up), lay up.
צָבַר (tsa.var) — to heap.
1) (Qal) to heap up, pile up
1a) of grain, dust, silver
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
HPi — PronounHPi
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
HVqrmsc/Sp3mp — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp3mp
