Job 12:21 — Word Study
WLCשׁוֹפֵ֣ךְ בּ֭וּז עַל־ נְדִיבִ֑ים וּמְזִ֖יחַ אֲפִיקִ֣ים רִפָּֽה׃
BSAHe pours outshâphak [sheds, unleashes] contemptbûwz [disrespect, scorn] onʻal noblesnâdîyb [princes, chiefs] and disarmsmâzîyach [weakens, loosens the belt of] the mightyʼâphîyq [strong, powerful ones]
| Greek | English | Parsing |
|---|---|---|
| שׁוֹפֵ֣ךְ | [he is] pouring | Verb, Qal, participle (active) masculine singular |
| בּ֭וּז | contempt | Noun common, masculine singular absolute |
| עַל־ | on | Preposition |
| נְדִיבִ֑ים | noble [people] | Adj |
| וּמְזִ֖יחַ | and [the] belt of | Conjunction, noun common masculine singular construct |
| אֲפִיקִ֣ים | strong people | N-mp |
| רִפָּֽה׃ | he loosens | Verb, Piel, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He pours out contempt on nobles and disarms the mighty. |
| KJV | He poureth contempt upon princes, and weakeneth the strength of the mighty. |
| ASV | He poureth contempt upon princes, And looseth the belt of the strong. |
| YLT | Pouring contempt upon princes, And the girdle of the mighty He made feeble. |
| WEB | He pours contempt on princes, and loosens the belt of the strong. |
| BBE | He puts shame on chiefs, and takes away the power of the strong; |
Where they part company is נְדִיבִ֑ים — see How Translations Differ.
The main action is clear, with a straightforward structure that emphasizes God's authority over the powerful.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁפַךְ
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 12:21
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 — God's Sovereignty Over Humanitygenerated
Job 12:21 is part of Job's response to his friends, emphasizing that God has the power to elevate or humiliate anyone, regardless of their status. Job points out that God pours out contempt on the noble and disarms the mighty, illustrating the theme of divine justice and the unpredictability of human fortunes. This passage reflects the broader context of Job's suffering and his understanding of God's role in the world, as seen throughout the book.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 8:2 | But if you refuse to let them go, I will plague your whole country with frogs. |
| 2 | Exodus 16:24 | So they set it aside until morning as Moses had commanded, and it did not smell or contain any maggots. |
| 3 | 1 Kings 21:23–24 | And the LORD also speaks concerning Jezebel: ‘The dogs will devour Jezebel by the wall of Jezreel.’ |
| 4 | 2 Kings 9:26–34 | ‘As surely as I saw the blood of Naboth and the blood of his sons yesterday, declares the LORD, so will I repay you on this plot of ground, declares the LORD.’ Now then, according to the word of the LORD, pick him up and throw him on the plot of ground.” |
| 5 | Psalm 107:40 | He pours out contempt on the nobles and makes them wander in a trackless wasteland. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — שׁוֹפֵ֣ךְ, sho.Fekhgenerated
The verb שׁוֹפֵךְ (sho.Fekh) is a present participle from the root שָׁפַךְ (shaphak), meaning 'to pour out.' It conveys the action of pouring or spilling, often associated with strong emotions or significant actions, such as shedding blood or pouring out one's heart. In this verse, it emphasizes God's active role in dispensing contempt.
The participle form indicates an ongoing action, suggesting that God continually pours out contempt, making it a powerful statement about His authority over human affairs. This word is used in various contexts, including expressions of grief or judgment, highlighting its emotional weight.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses pours out for שׁוֹפֵךְ and contempt for בּוּז. The translations generally agree on the meaning of these words.
Where translations differ is in the rendering of נְדִיבִ֑ים. The BSB uses nobles, while the KJV and others prefer princes, and the BBE opts for chiefs. Each choice reflects a slightly different nuance of the Hebrew term.
Sentence Structuregenerated
The main verb שׁוֹפֵךְ governs the sentence, indicating that God is the subject performing the action of pouring out contempt. The structure is straightforward, with a clear subject-verb-object arrangement.
The prepositional phrase עַל־ נְדִיבִ֑ים specifies the target of God's contempt, while the second verb רִפָּה indicates the action of disarming, further emphasizing God's control over the powerful.
Septuagint Backgroundgenerated
The Septuagint translates שׁוֹפֵךְ as ἐκξέων, meaning 'to pour out.' This choice aligns closely with the Hebrew meaning, maintaining the sense of an active and ongoing action.
For בּוּז, the LXX uses ἀτιμίαν, which also conveys the idea of dishonor or disgrace, reinforcing the theme of contempt that Job describes.
In plain words — the whole versegenerated
Job 12:21 tells us that God pours out contempt on the noble and disarms the mighty. This reflects God's authority over human power and status, showing that He can elevate or humble anyone. The verse emphasizes the theme of divine justice and the unpredictability of human fortunes.
Frequently Asked Questionsgenerated
It means that God shows disdain or disrespect towards those in positions of power, demonstrating His authority over all people.
This verse illustrates that God has the power to overturn human hierarchies and that earthly status does not guarantee respect or honor.
Disarming the mighty symbolizes God's ability to weaken those who seem powerful, reminding us that true strength lies with Him.
Contempt in this context reflects a divine judgment, showing that God does not view human status as a measure of worth or righteousness.
Reflection Questionsgenerated
- In what ways have I seen God overturn human expectations in my life?
- How can I remind myself that true strength comes from God, not from human status?
- What does it mean for me to live in a way that honors God's authority over all people?
- How can I respond to those in power with a perspective that reflects God's view of humanity?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss God's authority and justice, as seen in the quote from Gregory the Dialogist.
He poureth contempt upon princes, and lifteth up those that were oppressed. For whilst the Jewish people continued in the precept of the Law, and the whole Gentile world knew nothing of the precepts of God,Early Church Fathers on Job 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 12:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe poureth contempt upon princes,.... Not on good princes, such as rule in righteousness, and decree judgment and govern their subjects according to good laws, in a mild and gentle manner, and answer
Read John Gill on Job 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe poureth contempt upon princes, and weakeneth the strength of the mighty. He poureth contempt upon princes. Psalms 107:40 quotes, in its first clause, this verse, and in its second the 24th verse of the chapter.
Read Robert Jamieson on Job 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe poureth contempt upon princes, i.e. he makes them contemptible to their subjects and others. Weakeneth, Heb. he looseth the girdle; which phrase signifies weakness, as ; as the girding of the girdle notes strength and power, as 45:5; both these phrases being taken from the quality of their garments, which being loose and long, did disenable a man for travel or work.
Read Matthew Poole on Job 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 12:21 He poureth contempt upon princes, and weakeneth the strength of the mighty.Ver. 21. He poureth contempt upon princes] Or nobles, or gentlemen, which are, or should be, free, bounteous, munificent benefactors (ευεργεται): if they be not Nedibim, but Nebalim, liberal, but churlish (see these opposed, Isaiah 32:5), it is just in God to pour contempt, to lay abundance of shame and scorn upon them, as sordid penny fathers, ignoble Euelios, poor-spirited men, the base brood, or rather blot, of their better forefathers. Of our Edward II it is chronicled, that never was prince received with greater love and opinion of all than he, or never any that sooner lost it: for his very first…
Read John Trapp on Job 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. He poureth contempt upon princes] נדיבים nedibim, "those of royal extraction;" widely different from the כהנים cohanim mentioned Job 12:19. Weakeneth the strength of the mighty.] אפיקים aphikim, the compact; the well-strung together; the nervous and sinewy. Perhaps there is a reference here to the crocodile, as the same term is applied, Job 40:13, to the compactness of his bones: and as רפה מזיח rippah meziach, which we translate weakeneth the strength, signifies more properly looseth the girdle, as the margin has properly rendered it, the reference seems still more pointed; for it is known that "the crocodile, from the shoulders to the extremity of the tail, is covered with large…
Read AdamClarke on Job 12 →CambridgeThe Cambridge Bible for Schools and Colleges21. contempt upon princes] Or, nobles, ch. Job 34:18; cf. Psalms 107:40. weakeneth the strength of the mighty] lit. looseth the girdle of the strong. As the garments were girt up for active labour or battle, to loose the girdle means to incapacitate; Isaiah 5:27.
Read Cambridge on Job 12 →Albert Barnes1798–1870Barnes' Notes on the BibleHe poureth contempt upon princes - He has power to hurl them from their thrones, and to overwhelm them with disgrace.
Read Albert Barnes on Job 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Weakeneth the strength, etc. — Literally, Looseth the girdle of the strong; a proverbial phrase, says Umbreit, “for destroying their power, that is, in the eyes of the people.” The garments of
Read Daniel Denison Whedon on Job 12 →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
He pours out contempt on nobles and disarms the mighty.
He pours contempt on princes, and loosens the belt of the strong.
He pours out contempt on nobles and disarms the mighty.
He pours contempt on noblemen and disarms the powerful.
Tyndale line
He poureth contempt upon princes, and weakeneth the strength of the mighty.
He poureth contempt upon princes, And looseth the belt of the strong.
He poureth contempt upon princes, and looseth the belt of the strong.
He poureth contempt upon princes, and weakeneth the strength of the mighty.
He powreth contempt vpon princes, and maketh the strength of the mightie weake.
Strictly literal
He poureth contempt upon nobles, and slackeneth the girdle of the mighty;
Pouring contempt upon princes, And the girdle of the mighty He made feeble.
Pouring contempt on princes, || And the girdle of the mighty He made feeble.
He poureth contempt upon princes, and the belt of the mighty be looseneth.
He pours contempt upon princes and unfastens the belt of strong people.
From the Latin
He poureth contempt upon princes, and relieveth them that were oppressed.
Simplified
He pours scorn upon princes and takes away power from the strong.
He puts shame on chiefs, and takes away the power of the strong;
Word by word, the decisions they made
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 in their wording for Job 12:21, with all seven Hebrew words matched in the Greek translation. This consistency supports the integrity of the text across these traditions.
שׁוֹפֵ֣ךְ בּ֭וּז עַל־ נְדִיבִ֑ים וּמְזִ֖יחַ אֲפִיקִ֣ים רִפָּֽה׃
7 of the 7 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 12:21
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.
שָׁפַךְ (shaphak) is a Hebrew verb meaning to pour out or spill. It encompasses a range of actions, including pouring liquids, shedding blood, and even expressing emotions like anger. The word can also imply figurative uses, such as expending life or resources. Various forms of the verb exist, indicating different nuances, such as being poured out or pouring oneself out.
שָׁפַךְ 113 vb. pour out, pour
Qal
lit.
fig.
Niph. be poured out
Pu. be poured out
Hithp. my soul pours itself out upon me
base
H8210 שָׁפַךְ pour out, pour
8210 shaphak shaw-fak'
a primitive root; to spill forth (blood, a libation, liquid
metal; or even a solid, i.e. to mound up); also (figuratively)
to expend (life, soul, complaint, money, etc.); intensively,
to sprawl out:--cast (up), gush out, pour (out), shed(-der,
out), slip.
שָׁפַךְ (sha.phakh) — to pour: pour.
: pour
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
1d) (Hithpael)
1d1) to be poured out
1d2) to pour out oneself
שָׁפַךְ (sha.phakh) — to pour: kill.
: kill/shed(blood/life)
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
1d) (Hithpael)
1d1) to be poured out
1d2) to pour out oneself
שָׁפַךְ (sha.phakh) — to pour: build siege mound.
: build_siege_mound
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
בּוּז (buwz) means contempt, indicating a sense of disrespect or disdain. It can arise from various sources, including evil, prosperity, or judgment. The term appears in contexts related to divine judgment, suggesting a serious tone in its usage.
בּוּז n.m. contempt
contempt
judicial, poured out by God, in judgment
base
H937 בּוּז contempt
937 buwz booz
from 936; disrespect:--contempt(-uously), despised, shamed.
see HEBREW for 0936
בּוּז (buz) — contempt.
1) contempt
1a) springing from evil
1b) springing from prosperity
1c) springing from judgment
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
נָדִיב (nadiyb) conveys meanings of being inclined, generous, and noble. It is derived from a root meaning voluntary or willing, and can refer to a noble person or grandee, sometimes with a connotation of tyranny. The word appears in contexts related to nobility and willingness, including a mention in Song of Solomon 6:12.
נָדִיב adj. and n.m. inclined, generous, noble
incited, inclined, willing
noble, princely, in rank
noble in mind and character
base
H5081 נָדִיב inclined, generous, noble
5081 nadiyb naw-deeb'
from 5068; properly, voluntary, i.e. generous; hence,
magnanimous; as noun, a grandee (sometimes a tyrant):--free,
liberal (things), noble, prince, willing ((hearted)).
see HEBREW for 05068
נָדִיב (na.div) — noble: willing.
: willing
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Also means: na.div (נָדִיב ": noble" H5081H)
§ A man living at the time of United Monarchy, only mentioned at Sng.6.12
נָדִיב (na.div) — noble.
: noble
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
מֵ֫זַח (me.zach) and מְזִיחַ (ma.zi.ach) both mean 'girdle' or 'belt,' indicating a form of restraint. The entries suggest a figurative use related to curses and wickedness, though this interpretation is considered dubious. Job 12:21 is referenced for one of the forms.
מֵ֫זַח n.m. girdle;—abs. מ׳:—in sim. of curse enfolding wicked; fig. = restraint (but text dubious)
base
[מְזִיחַ] n.m. id. [m.bh.aa] (of like orig.):—only cstr. Jb 12:21
ref
H4206a מֵ֫זַח girdle;—abs. מ׳:—in sim. of curse enfolding wicked; fig. = restraint (but text dubious) H4206b מְזִיחַ id. [4206a]
4206 maziyach maw-zee'-akh
or mezach {may-zakh'}; from 2118; a belt (as
movable):--girdle, strength.
see HEBREW for 02118
מֵ֫זַח (me.zach) — belt.
girdle
Also means: ma.zi.ach (מְזִיחַ "belt" H4206B)
מְזִיחַ (ma.zi.ach) — belt.
girdle
Another spelling of me.zach (מֵ֫זַח "belt" H4206A)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
אָפִיק (aphiyq) refers to a channel or a ravine, often associated with water. It can also denote a strong object or a hero. The word is built from a root meaning to contain, and it encompasses meanings related to streams, valleys, and strength.
[אָפִיק] n.m. channel (as holding, confining water; poet.)
base
H650 [אָפִיק] channel (as holding, confining water; poet.)
650 'aphiyq aw-feek'
from 622; properly, containing, i.e. a tube; also a bed or
valley of a stream; also a strong thing or a hero:--brook,
channel, mighty, river, + scale, stream, strong piece.
see HEBREW for 0622
אָפִיק (a.phiq) — channel.
1) channel
2) ravine
3) of hollow bones (fig.)
N-mp — N-mpHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
רָפָה (raphah) is a Hebrew verb meaning to slacken or relax. It encompasses a range of actions including sinking down, abating, and withdrawing. The word can be used in various forms, such as causing something to drop or refraining from action. It appears in different contexts, indicating both literal and figurative meanings.
רָפָה vb. sink, relax
Qal
sink down
sink, drop
sink, relax, abate
relax, withdraw
Niph. idle
Pi. causat.: let wings drop
Hiph. causat.
let drop
let go
refrain
Hithp. hast shewn thyself slack
base
H7503 רָפָה sink, relax .. sink down
. sink, drop
. sink, relax, abate
. relax, withdraw
. idle
. causat.: let wings drop
. causat. . let drop
. let go
. refrain
. hast shewn thyself slack
7503 raphah raw-faw'
a primitive root; to slacken (in many applications, literal
or figurative):--abate, cease, consume, draw (toward
evening), fail, (be) faint, be (wax) feeble, forsake, idle,
leave, let alone (go, down), (be) slack, stay, be still, be
slothful, (be) weak(-en). See 7495.
see HEBREW for 07495
רָפָה (ra.phah) — to slacken.
1) to sink, relax, sink down, let drop, be disheartened
1a) (Qal)
1a1) to sink down
1a2) to sink, drop
1a3) to sink, relax, abate
1a4) to relax, withdraw
1b) (Niphal) idle (participle)
1c) (Piel) to let drop
1d) (Hiphil)
1d1) to let drop, abandon, relax, refrain, forsake
1d2) to let go
1d3) to refrain, let alone
1d4) to be quiet
1e) (Hithpael) to show oneself slack
HVpp3ms — Verb · Piel · perfect third person masculine singularHVpp3ms