Job 13:27 — Word Study
WLCוְתָ֘שֵׂ֤ם בַּסַּ֨ד׀ רַגְלַ֗י וְתִשְׁמ֥וֹר כָּל־ אָרְחוֹתָ֑י עַל־ שָׁרְשֵׁ֥י רַ֝גְלַ֗י תִּתְחַקֶּֽה׃
BSAYou putsûwm▸ my feetregel [in chains, with stocks] in the stocksçad and stand watchshâmar▸ [observe narrowly, keep guard] over allkôl [every, each] my pathsʼôrach You set a limitchâqâh▸ [to appoint, establish, bound, restriction] forʻal the solessheresh [roots, foundation] of my feetregel [steps, journey]
| Greek | English | Parsing |
|---|---|---|
| וְתָ֘שֵׂ֤ם | and you put | Conjunction, verb hiphil jussive second person masculine singular |
| בַּסַּ֨ד׀ | in the stock[s] | Preposition, noun common masculine singular absolute |
| רַגְלַ֗י | feet my | Noun common feminine dual construct, suffix |
| וְתִשְׁמ֥וֹר | so you may watch | Conjunction, verb qal second person masculine singular |
| כָּל־ | all | Noun common, masculine singular construct |
| אָרְחוֹתָ֑י | paths my | Noun common feminine plural construct, suffix |
| עַל־ | on | Preposition |
| שָׁרְשֵׁ֥י | [the] roots of | Noun common, masculine plural construct |
| רַ֝גְלַ֗י | feet my | Noun common feminine dual construct, suffix |
| תִּתְחַקֶּֽה׃ | you make a mark | Verb, Hithpael, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You put my feet in the stocks and stand watch over all my paths; You set a limit for the soles of my feet. |
| KJV | Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet. |
| ASV | Thou puttest my feet also in the stocks, And markest all my paths; Thou settest a bound to the soles of my feet: |
| YLT | And puttest in the stocks my feet, And observest all my paths, On the roots of my feet Thou settest a print, |
| WEB | You also put my feet in the stocks, and mark all my paths. You set a bound to the soles of my feet, |
| BBE | And you put chains on my feet, watching all my ways, and making a limit for my steps; |
Where they part company is תִּתְחַקֶּֽה — see How Translations Differ.
The sentence consists of one main clause and two subordinate phrases, illustrating the actions of God in Job's life.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָקָה
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 13:27
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Plea for Understandinggenerated
Job 13:27 reflects Job's deep anguish as he feels that God has placed him in a position of confinement, symbolized by stocks, while closely observing his every move. This verse is part of Job's larger discourse on the nature of suffering and divine oversight, where he questions the fairness of his plight. The surrounding verses express Job's desire for clarity and justice from God, as he grapples with the weight of his accusations and the seeming silence of the Almighty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 33:11 | He puts my feet in the stocks; He watches over all my paths.’ |
| 2 | 2 Chronicles 16:10–12 | Asa was angry with the seer and became so enraged over this matter that he put the man in prison. And at the same time Asa oppressed some of the people. |
| 3 | Proverbs 7:22 | He follows her on impulse, like an ox going to the slaughter, like a deer bounding into a trap, |
| 4 | Acts 16:24 | On receiving this order, he placed them in the inner cell and fastened their feet in the stocks. |
| 5 | Job 10:6 | that You should seek my iniquity and search out my sin— |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — תִּתְחַקֶּֽה, tit.cha.Kehgenerated
The verb חָקָה (chaqah) means to engrave or mark. In this context, it conveys the idea of God establishing a boundary or limit for Job's actions, suggesting a sense of control and restriction over his life. The Hithpael stem indicates a reflexive action, implying that Job is not just being marked but is also aware of this marking.
This word evokes imagery of precision and permanence, as if Job's steps are being carefully monitored and defined by God. It highlights Job's feeling of being scrutinized, as if every aspect of his life is under divine observation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse is structured around three finite verbs: תָּשֵׂם (you put), תִשְׁמ֥וֹר (you watch), and תִּתְחַקֶּֽה (you set a limit), which govern the actions described. The arrangement emphasizes Job's feelings of being constrained and watched.
The Hebrew word order places the actions of God first, underscoring Job's perception of divine authority and control over his life, while his own feet, representing his journey, are placed in a subordinate position.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb תִּתְחַקֶּֽה is rendered with the Greek word ἀφίκου (G864), which means to arrive or come to a place. This choice shifts the focus from marking limits to the idea of reaching a destination, suggesting a broader interpretation of Job's journey and God's oversight.
This translation reflects a different nuance, indicating not just restriction but also the journey's end, which may imply God's ultimate authority over Job's life circumstances.
In plain words — the whole versegenerated
Job 13:27 shows Job feeling trapped and watched by God, who has placed him in stocks and observes all his paths. Job expresses that God has set limits on his actions, emphasizing his sense of confinement and scrutiny.
Frequently Asked Questionsgenerated
Job is expressing his feeling of being restrained and confined by God, as if his actions are being controlled and monitored.
Job feels that God is closely observing his every move, indicating a sense of divine scrutiny and judgment over his life.
Setting a limit suggests that Job's actions and choices are restricted, emphasizing his lack of freedom and control over his own life.
This verse encapsulates Job's feelings of despair and entrapment in his suffering, highlighting his struggle with understanding God's justice.
Reflection Questionsgenerated
- In what areas of my life do I feel restricted or confined, similar to Job's experience?
- How can I better understand the ways in which God observes my actions and paths?
- What does it mean for me to have limits set on my life, and how can I respond to them?
- How can I find freedom and peace in my journey, even when I feel watched or constrained?
The early church on this verse — how the Fathers read it
Early commentary on Job's words reflects on God's scrutiny and the implications of divine oversight, as seen in the writings of Gregory the Dialogist and Ishodad of Merv.
Thou puttest my foot also in the stocks, and lookest narrowly into all my paths; Thou markest the prints of my feet. God 'set man's foot in the stocks,' in that he bound fast his wickedness with the strong sentence of His severity.Early Church Fathers on Job 13 →
“You observe the strength of my feet.” The words “you observe” signify God’s consideration, because we keep our eye on what we care for. And the words “my feet” refer to the firmness, because feet are supports.Early Church Fathers on Job 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 13:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou puttest my feet also in the stocks,.... Which is one kind of punishment of offenders, and a preservation of them from making their escape; and is a security and reservation of them for further
Read John Gill on Job 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet. Stocks - in which the prisoner's feet were made fast until the time of execution (Jeremiah 20:2).
Read Robert Jamieson on Job 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou encompassest me with thy judgments, that I may have no way or possibility to escape. When thou hast me fast in prison, thou makest a strict and diligent search into all the actions of my life, that thou mayst find matter to condemn me. Thou followest me close at the heels, either to observe my actions, or to pursue me with thy judgments, so that thou dost oft tread upon my heels, and leave the prints of thy footsteps upon them.
Read Matthew Poole on Job 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 13:27 Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet.Ver. 27. Thou puttest my feet also in the stocks] Mercer here observeth an elegant gradation in God’ s proceeding with Job, as himself describeth it, rising higher and higher in his discourse. 1. God hid his face, and denied him his favour. 2. He counted him as his enemy. 3. He broke him like a leaf or stubble. 4. He wrote bitter things against him. 5. He made him possess the sins of his youth. 6. For his young sins he claps him up close prisoner now in his old age, and there keeps him as with a strict guard following him close at heels if he but stir a…
Read John Trapp on Job 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) Thou puttest my feet also in the stocks.—This is illustrated by the language of the Psalms (Psalms 88:8; Psalms 142:7, &c.). There is a difficulty in these two verses, arising from the pronouns. Some understand the subject to be the fetter: “Thou puttest my feet in the fetter that watcheth over all my paths, and imprinteth itself upon the roots of my feet, and it (the foot) consumeth like a rotten thing, and like a garment that is moth-eaten.” Others refer the “he” to Job himself; and others to man, the subject of the following chapter. In the Hebrew future tense the third person feminine and the second person masculine are alike, and the word for fetter, which is only found here and…
Read Charles John Ellicott on Job 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. Thou puttest my feet also in the stocks] בסד bassad, "in a clog," such as was tied to the feet of slaves, to prevent them from running away. This is still used in the West Indies, among slave-dealers; and is there called the pudding, being a large collar of iron, locked round the ankle of the unfortunate man. Some have had them twenty pounds' weight; and, having been condemned to carry them for several years, when released could not walk without them! A case of this kind I knew: The slave had learned to walk well with his pudding, but when taken off, if he attempted to walk, he fell down, and was obliged to resume it occasionally, till practice had taught him the proper centre of…
Read AdamClarke on Job 13 →CambridgeThe Cambridge Bible for Schools and Colleges27. Thou puttest] Rather, and puttest my feet in &c. The verse describes his afflictions under three figures, all denoting arrest, impossibility of movement or escape, and chastisement. The first words are brought up by Elihu, ch. Job 33:11, cf. Jeremiah 20:2; Acts 16:24. settest a print upon the heels] Rather, and drawest thee a line around the soles of my feet. The figure means that God rigidly prescribed his movements, drawing bounds, which he must not overstep, around his feet. He is a prisoner under rigid surveillance.
Read Cambridge on Job 13 →Albert Barnes1798–1870Barnes' Notes on the BibleThou puttest my feet also in the stocks - The word rendered “stocks” (סד sad), denotes the wooden frame or block in which the feet of a person were confined for punishment.
Read Albert Barnes on Job 13 →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
You put my feet in the stocks and stand watch over all my paths; You set a limit for the soles of my feet.
You also put my feet in the stocks, and mark all my paths. You set a bound to the soles of my feet,
You put my feet in the stocks and stand watch over all my paths; You set a limit for the soles of my feet.
And you put my feet in the stocks and you watch all my movements; you put marks on the soles of my feet.
Tyndale line
Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet.
Thou puttest my feet also in the stocks, And markest all my paths; Thou settest a bound to the soles of my feet:
Thou puttest my feet also in the stocks, and markest all my paths; thou drawest thee a line about the soles of my feet:
Thou puttest my feet also in the stocks, and lookest narrowly to all my paths; thou settest a print upon the heels of my feet.
Thou puttest my feete also in the stocks, and lookest narrowly vnto all my pathes, and makest the print thereof in ye heeles of my feet.
Strictly literal
And thou puttest my feet in the stocks, and markest all my paths; thou settest a bound about the soles of my feet; —
And puttest in the stocks my feet, And observest all my paths, On the roots of my feet Thou settest a print,
And you put my feet in the stocks, || And observe all my paths—You set a print on the roots of my feet,
And [that] thou puttest my feet in the stocks, and watchest narrowly all my paths; [and] settest for thyself a mark upon the soles of my feet?
You also put my feet in the stocks; you closely watch all my paths; you examine the ground where the soles of my feet have walked
From the Latin
Thou hast put my feet in the stocks, and hast observed all my paths, and hast considered the steps of my feet:
Simplified
You put my feet in the stocks. You keep an eye on every step I take. You even inspect my footprints!
And you put chains on my feet, watching all my ways, and making a limit for my steps;
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 is supported by the Septuagint in eight of the ten words, indicating a close alignment in meaning. The Dead Sea Scrolls fragment matches six words but has five supplied by an editor, suggesting some textual integrity despite the damage.
וְתָ֘שֵׂ֤ם בַּסַּ֨ד׀ רַגְלַ֗י וְתִשְׁמ֥וֹר כָּל־ אָרְחוֹתָ֑י עַל־ שָׁרְשֵׁ֥י רַ֝גְלַ֗י תִּתְחַקֶּֽה׃
8 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.
[ותשם] [בסד] [רגל׳י] [ותשמור] [כל] ארחת׳י
6 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 Job 13:27
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 שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-Imperf-2ms — Conjunction · verb hiphil jussive second person masculine singularHC/Vhj2ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
סַד (sad) refers to stocks, which are devices used to confine the feet of culprits. The term is derived from an unused root meaning to estop. The entries consistently highlight its function in restraining individuals.
סַד n.[m.] stocks, for confining feet of culprits
base
H5465 סַד
5465 cad sad
from an unused root meaning to estop; the stocks:--stocks.
סַד (sad) — stock.
stocks (for feet)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bs
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
Conj | V-Qal-Imperf-2ms — Conjunction · verb qal second person masculine singularHC/Vqu2ms
woch ('ashmurah, 'ashmoreth; phulake): A division of the night. The night was originally divided into three watches (Jud 7:19), but later into four, as we find in the New Testament (Mt 14:25; Mr 6:48). We do not know the limits of the watches in the first division, but the middle watch probably began two hours before midnight and ended two hours after. The fourfold division was according to the Roman system, each of which was a fourth part of the night.
See TIME.
"Watch" is also the guard placed on watch (mishmar, Ne 4:9; koustodia, from Latin custodia, Mt 27:65,66; 28:11). It sometimes refers to the act of watching, as in…
A division of the night. See HOURS.
→ (A division of time)
See NIGHT TIME
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֹ֫רַח (orach) means 'way' or 'path,' and can refer to both literal and figurative routes in life, including one's manner of living or character. It also denotes a traveler or wayfarer. The word is derived from a root meaning a well-trodden road, and it encompasses various aspects of life’s journey.
אֹ֫רַח n.m. way, path
lit.
fig. path, way, of course & fortunes of life
fig. way, of mode of living, or character
by meton. traveller, wayfarer
base
H734 אֹ֫רַח way, path . lit.
. fig. path, way, of course & fortunes of life
. fig. way, of mode of living, or character
. by meton. traveller, wayfarer
734 'orach o'-rakh
from 732; a well-trodden road (literally or figuratively);
also a caravan:--manner, path, race, rank, traveller, troop,
(by-, high-)way.
see HEBREW for 0732
אֹ֫רַח (o.rach) — way.
1) way, path
1a) path, road
1b) the path, way, passing of life (fig.)
1c) way of living (fig.)
1d) traveller, wayfarer (meton)
Aramaic equivalent: o.rach (אֹ֫רַח "way" H0735)
N-cp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bs
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
The Hebrew word שֹׁ֫רֶשׁ (*sheresh*) means 'root' and can refer to both literal roots and metaphorical uses, such as a foundation or source of something. It is associated with concepts of depth and permanence. The word is derived from a related term, שָׁרַשׁ (*sharash*, H8327), which also pertains to roots.
שֹׁ֫רֶשׁ n.m. root
base
H8328 שֹׁ֫רֶשׁ root
8328 sheresh sheh'-resh
from 8327; a root (literally or figuratively):--bottom,
deep, heel, root.
see HEBREW for 08327
שֹׁ֫רֶשׁ (she.resh) — root.
1) root
1a) root (literal)
1b) root (of people involving firmness or permanence) (fig)
1c) root, bottom (as lowest stratum) (fig)
Aramaic equivalent: sho.resh (שֹׁ֫רֶשׁ "root" H8330)
N-mp — Noun common · masculine plural constructHNcmpc
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…
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bs
חָקָה (chaqah) is a Hebrew verb meaning to carve or engrave. It encompasses actions like cutting into a surface or delineating boundaries. The entries highlight its use in contexts such as creating carved figures or marking limits, with specific forms noted in the Pual and Hithpael stems.
חָקָה vb. only Pu. cut in, carve
Pu. carved figure on wall = subst. carved work
Hithp. thou gavest thee a graving (= markest a line) for (i.e. about) the soles of my feet, fixed limits for them
base
H2707 חָקָה
2707 chaqah khaw-kaw'
a primitive root; to carve; by implication, to delineate;
also to entrench:--carved work, portrayed, set a print.
חָקָה (cha.qah) — to engrave.
1) to cut, carve, cut in
1a) (Pual) carved (participle)
1b) (Hithpael) to engrave, cut a limit
V-Hithpael-Imperf-2ms — Verb · Hithpael · imperfect second person masculine singularHVti2ms
mark: In the King James Version this word is used 22 times as a noun and 26 times as a predicate. In the former case it is represented by 5 Hebrew and 3 Greek words; in the latter by 11 Hebrew and 2 Greek words. As a noun it is purely a physical term, gaining almost a technical significance from the "mark" put upon Cain (Ge 4:15 the King James Version); the stigmata of Christ in Paul's body (Ga 6:17); the "mark of the beast" (Re 16:2).
As a verb it is almost exclusively a mental process: e.g. "to be attentive," "understand ": bin (Job 18:2 the King James Version), rightly rendered in the Revised Version (British and American) "consider"; shith, "Mark ye well her bulwarks" (
Mark
The evangelist; “John whose surname was Mark” (Acts 12:12, 25). Mark (Marcus, Col. 4:10, etc.) was his Roman name, which gradually came to supersede his Jewish name John. He is called John in Acts 13:5, 13, and Mark in 15:39, 2 Tim. 4:11, etc.
He was the son of Mary, a woman apparently of some means and influence, and was probably born in Jerusalem, where his mother resided (Acts 12:12). Of his father we know nothing. He was cousin of Barnabas (Col. 4:10). It was in his mother’s house that Peter found “many gathered together praying” when he was released from…
one of the evangelists, and probable author of the Gospel bearing his name. (Marcus was his Latin surname. His Jewish name was John, which is the same as Johanan (the grace of God). We can almost trace the steps whereby the former became his prevalent name in the Church. "John, whose surname was Mark" in (Acts 12:12,25; 15:37) becomes "John" alone in (Acts 13:5,13) "Mark" in (Acts 15:39) and thenceforward there is no change. (Colossians 4:10); Phlm 1:24; 2Tim 4:11 The evangelist was the son of a certain Mary, a Jewish matron of some position who dwelt in Jerusalem…
same as Marcus