Job 15:30 — Word Study
WLCלֹֽא־ יָס֨וּר׀ מִנִּי־ חֹ֗שֶׁךְ יֹֽ֭נַקְתּוֹ תְּיַבֵּ֣שׁ שַׁלְהָ֑בֶת וְ֝יָס֗וּר בְּר֣וּחַ פִּֽיו׃
BSAHe will notlôʼ [under no circumstances] escapeçûwr▸ frommin the darknesschôshek [misery, spiritual gloom] the flameshalhebeth [fiery blaze, burning fire] will witheryâbêsh▸ [dry up, cause to perish] his shootsyôwneqeth [young branches, tender growth] and the breathrûwach [spirit, wind] of God’s mouthpeh [the Almighty, divine, lips, utterance] will carry him awayçûwr▸ [remove, take away]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| יָס֨וּר׀ | he will depart | Verb, Qal, imperfect third person masculine singular |
| מִנִּי־ | from | Preposition |
| חֹ֗שֶׁךְ | darkness | Noun common, masculine singular absolute |
| יֹֽ֭נַקְתּוֹ | young shoot[s] his | Noun common feminine singular construct, suffix |
| תְּיַבֵּ֣שׁ | it will dry up | Verb, Piel, imperfect third person feminine singular |
| שַׁלְהָ֑בֶת | a flame | Noun common, feminine singular absolute |
| וְ֝יָס֗וּר | so he may depart | Conjunction, verb qal third person masculine singular |
| בְּר֣וּחַ | by [the] breath of | Preposition, noun common feminine singular construct |
| פִּֽיו׃ | mouth his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He will not escape from the darkness; the flame will wither his shoots, and the breath of God’s mouth will carry him away. |
| KJV | He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away. |
| ASV | He shall not depart out of darkness; The flame shall dry up his branches, And by the breath of God’s mouth shall he go away. |
| YLT | He turneth not aside from darkness, His tender branch doth a flame dry up, And he turneth aside at the breath of His mouth! |
| WEB | He will not depart out of darkness. The flame will dry up his branches. He will go away by the breath of God’s mouth. |
| BBE | He does not come out of the dark; his branches are burned by the flame, and the wind takes away his bud. |
The translations agree on the meaning of יֹֽ֭נַקְתּוֹ as shoots or young shoots.
The main clause is followed by two subordinate clauses detailing the consequences of the wicked's actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשַׁלְהֶבֶת
verbסוּר
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 15:30
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 — Eliphaz Speaks of the Fate of the Wickedgenerated
Job 15:30 is part of a larger argument by Eliphaz, who asserts that the wicked will face dire consequences for their actions. He emphasizes that they will not escape the darkness, symbolizing misery and despair, and that their vitality will wither like a plant deprived of water. This verse serves as a warning about the futility of relying on wealth and the certainty of divine judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 15:22 | He despairs of his return from darkness; he is marked for the sword. |
| 2 | Job 10:21–22 | before I go—never to return— to a land of darkness and gloom, |
| 3 | Job 18:5–6 | Indeed, the lamp of the wicked is extinguished; the flame of his fire does not glow. |
| 4 | Matthew 8:12 | But the sons of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.” |
| 5 | Matthew 22:13 | Then the king told the servants, ‘Tie him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.’ |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — יֹֽ֭נַקְתּוֹ, yo.nak.togenerated
The word יוֹנֶ֫קֶת (yo.nak.to) refers to young shoots or tender growths, symbolizing vitality and potential. In this context, it represents the vitality of the wicked that will be withered away due to their actions.
The construction of the word as a feminine singular noun indicates a specific focus on the young shoots, highlighting their fragility and the certainty of their demise under divine judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of יֹֽ֭נַקְתּוֹ as shoots or young shoots.
Sentence Structuregenerated
The finite verb יָס֨וּר (he will depart) governs the structure of the verse, with clauses detailing what he will not escape and the consequences of his actions. The sentence is built around the central idea of judgment, with additional phrases providing context.
The word order emphasizes the negation at the beginning, highlighting the certainty of the wicked's fate and the inevitability of their judgment.
Septuagint Backgroundgenerated
The Septuagint translates יֹֽ֭נַקְתּוֹ as αὐτοῦ, which means 'his' in Greek. This choice narrows the focus to the specific vitality of the individual being judged, aligning with the Hebrew's emphasis on personal consequence.
The Greek word for darkness, σκότος, similarly conveys the sense of despair and judgment found in the Hebrew.
In plain words — the whole versegenerated
Job 15:30 warns that the wicked will not escape from darkness; their vitality will wither like a young shoot, and they will be taken away by the breath of God. This verse illustrates the certainty of divine judgment against those who do wrong.
Frequently Asked Questionsgenerated
It signifies that they will face inevitable judgment and despair, symbolized by darkness.
Young shoots represent vitality and potential, which will be withered away due to their sinful actions.
The breath of God signifies divine power and judgment, illustrating how the wicked will be removed from life and vitality.
It emphasizes the theme of divine justice and the consequences of wickedness, contrasting the fate of the wicked with the righteous.
Reflection Questionsgenerated
- In what ways do I see the consequences of actions in my own life or the lives of others?
- How can I ensure that I am living a life that aligns with righteousness rather than wickedness?
- What does it mean to me that God's breath has the power to remove or take away?
- How can I find hope in the midst of darkness, as described in this verse?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, noting that the proud man could escape darkness if he chose to turn from sin to righteousness.
Ver. 30. He shall not depart out of darkness. If this proud man had been minded to turn back from sin to righteousness, he might 'depart out of darkness.' But because he seeks not the light of righteousness,Early Church Fathers on Job 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 15:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe shall not depart out of darkness,.... Out of the darkness of poverty, calamity, and distress he comes into, and, indeed, he despairs of it himself, as in Job 15:22; and in a spiritual sense he
Read John Gill on Job 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.
Read Robert Jamieson on Job 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe shall not depart out of darkness; his misery shall have no end. The flame; God’ s anger and judgment upon him. His branches; either, 1. His children; or, 2. Wealth, and power, and glory, wherewith he was encompassed, and adorned, and secured, as trees are with their branches. Of his mouth, i.e. of God’ s mouth, as appears both by comparing this with , where God is expressed as the adversary with whom this wicked wretch contendeth; and by the nature of the thing, and the whole context, all this man’ s calamities being manifestly the effects of God’ s anger; and by other places of Scripture, where the breath of God’ s mouth or lips are mentioned as that whereby he destroyeth wicked men; as…
Read Matthew Poole on Job 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 15:30 He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.Ver. 30. He shall not depart out of darkness] But be held under remediless misery, being ever blasted and benighted, till God at last breathe forth upon him his final displeasure. When God hath brought wicked men into straits, there he holdeth them; not so the godly, Psalms 34:19, they are sure of deliverance in due season. And as before the morning light is the thickest darkness, so before help hardest trials. Post tenebras lux, After the darkness, light, is the Christian’ s motto; not so the ungodly, they are ex tenebris in tenebras, infelieiter exclusi…
Read John Trapp on Job 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) He shall not depart out of darkness.—See Job 15:22. “By the breath of his mouth shall he go away.” What this means is not very clear: probably as in Job 11:20; or, “When he expires it shall be the end of him; he shall leave nothing permanent that is destined to last;” or, “He shall pass away suddenly and completely, like his own breath.”
Read Charles John Ellicott on Job 15 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. He shall not depart out of darkness] 4. He shall be in continual afflictions and distress. 5. The flame shall dry up his branches - his children shall be cut off by sudden judgments. 6. He shall pass away by the breath of his mouth; for by the breath of his mouth doth God slay the wicked.
Read AdamClarke on Job 15 →
CambridgeThe Cambridge Bible for Schools and Colleges30. Advance on Job 15:29, describing the sinner’s actual destruction. The figures are common; on darkness, cf. Job 15:22-23; the flame is the scorching sun or glowing wind; breath of his mouth, i. e., God’s mouth, cf. ch. Job 4:9.
Read Cambridge on Job 15 →
Albert Barnes1798–1870Barnes' Notes on the BibleHe shall not depart out of darkness - He shall not escape from calamity; see Job 15:22. He shall not be able to rise again, but shall be continually poor.
Read Albert Barnes on Job 15 →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 will not escape from the darkness; the flame will wither his shoots, and the breath of God’s mouth will carry him away.
He will not depart out of darkness. The flame will dry up his branches. He will go away by the breath of God’s mouth.
He will not escape from the darkness; the flame will wither his shoots, and the breath of God’s mouth will carry him away.
He will not escape the darkness; a flame will wither his shoots and he will depart by the breath of God’s mouth.
Tyndale line
He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.
He shall not depart out of darkness; The flame shall dry up his branches, And by the breath of God’s mouth shall he go away.
He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.
He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.
He shall neuer depart out of darkenesse: the flame shall drie vp his branches, and he shall goe away with the breath of his mouth.
Strictly literal
He shall not depart out of darkness; the flame shall dry up his branches; and by the breath of his mouth shall he go away.
He turneth not aside from darkness, His tender branch doth a flame dry up, And he turneth aside at the breath of His mouth!
He does not turn aside from darkness, || A flame dries up his tender branch, || And he turns aside at the breath of His mouth!
He will never depart out of darkness: the flame shall dry up his shoots, and he will depart by the breath of God's mouth.
He will not depart out of darkness; a flame will dry up his stalks; at the breath of God's mouth he will go away.
From the Latin
He shall not depart out of darkness: the flame shall dry up his branches, and he shall be taken away by the breath of his own month.
Simplified
They will not escape from the darkness. Like a tree whose shoots are burned up in a forest fire, the breath of God will blow him away.
He does not come out of the dark; his branches are burned by the flame, and the wind takes away his bud.
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 largely agree in their wording, with nine out of ten words matching. The Septuagint's phrasing reflects its own structure but aligns closely with the Hebrew text, indicating a consistent understanding of the verse's meaning.
לֹֽא־ יָס֨וּר׀ מִנִּי־ חֹ֗שֶׁךְ יֹֽ֭נַקְתּוֹ תְּיַבֵּ֣שׁ שַׁלְהָ֑בֶת וְ֝יָס֗וּר בְּר֣וּחַ פִּֽיו׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 15:30
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.
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)
Part — ParticleHTn
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
חֹ֫שֶׁךְ (choshek) refers to darkness or obscurity, both in a literal sense and in various figurative contexts such as distress, ignorance, and evil. It can also denote secret or hiding places. The word is built from a root meaning 'dark' and encompasses a range of meanings related to judgment and confusion.
חֹ֫שֶׁךְ n.m. darkness, obscurity
darkness (opp. אוֹר)
= secret place(s); = hiding-place
fig.
= distress
= dread, terror, symbol. of judgment
= mourning
= perplexity; confusion
= ignorance
= evil, sin
= obscurity
base
H2822 חֹ֫שֶׁךְ darkness, obscurity . darkness (opp. אוֹר)
. = secret place(s); = hiding-place
. fig. . = distress
. = dread, terror, symbol. of judgment
. = mourning
. = perplexity; confusion
. = ignorance
. = evil, sin
. = obscurity
2822 choshek kho-shek'
from 2821; the dark; hence (literally) darkness;
figuratively, misery, destruction, death, ignorance, sorrow,
wickedness:--dark(-ness), night, obscurity.
see HEBREW for 02821
חֹ֫שֶׁךְ (cho.shekh) — darkness.
1) darkness, obscurity
1a) darkness
1b) secret place
N-ms — Noun common · masculine singular absoluteHNcmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,
יוֹנֶ֫קֶת (yowneqeth) refers to a young shoot or twig, derived from the related word for sprout. It is a feminine noun that captures the idea of a tender branch or young plant.
[יוֹנֶ֫קֶת] n.f. young shoot, twig
base
H3127 יוֹנֶ֫קֶת
3127 yowneqeth yo-neh'-keth
feminine of 3126; a sprout:--(tender) branch, young twig.
see HEBREW for 03126
יוֹנֶ֫קֶת (yo.ne.qet) — shoot.
young plant, twig, young shoot
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
יָבֵשׁ (yabesh) primarily means to be dry or to wither. It can refer to something that is dried up or lacking moisture, as well as the act of drying something out. The word has different forms, including Qal (to be dry), Piel (to make dry), and Hiphil (to dry up). It conveys a sense of desiccation or loss of vitality.
יָבֵשׁ vb. be dry, dried up, withered
Qal
be dry, dried up without moisture
be dried up
Pi. make dry, dry up
Hiph. dry up, make dry
dry up water
make dry, wither
exhibit dryness
base
H3001 יָבֵשׁ be dry, dried up, withered
3001 yabesh yaw-bashe'
a primitive root; to be ashamed, confused or disappointed;
also (as failing) to dry up (as water) or wither (as
herbage):--be ashamed, clean, be confounded, (make) dry (up),
(do) shame(-fully), X utterly, wither (away).
יָבֵשׁ (ya.vesh) — to wither.
1) to make dry, wither, be dry, become dry, be dried up, be withered
1a) (Qal)
1a1) to be dry, be dried up, be without moisture
1a2) to be dried up
1b) (Piel) to make dry, dry up
1c) (Hiphil)
1c1) to dry up, make dry
1c1a) to dry up (water)
1c1b) to make dry, wither
1c1c) to exhibit dryness
V-Piel-Imperf-3fs — Verb · Piel · imperfect third person feminine singularHVpi3fs
שַׁלְהֶ֫בֶת (shalhebeth) means 'flame' or 'a flare of fire.' It is derived from a related word and is noted for its fiery connotation. The entries consistently define it as a type of flame without significant disagreement among lexicons.
שַׁלְהֶ֫בֶת n.f. flame
base
H7957 שַׁלְהֶ֫בֶת
7957 shalhebeth shal-heh'-beth
from the same as 3851 with sibilant prefix; a flare of
fire:--(flaming) flame.
see HEBREW for 03851
שַׁלְהֶ֫בֶת (shal.he.vet) — flame.
flame
N-fs — Noun common · feminine singular absoluteHNcfsa
flam (lahabh, and other forms from same root; phlox):
In Jud 13:20 bis; Job 41:21; Isa 29:6; Joe 2:5, the word is lahabh. Various other words are translated "flame"; mas'eth, "a lifting or rising up" (Jud 20:38,40 the King James Version), the Revised Version (British and American) "cloud" (of smoke); kalil, "completeness" (Jud 20:40 b King James Version margin, "a holocaust, or offering wholly consumed by fire"; compare Le 6:15); shalhebheth (Job 15:30;
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
Conj | V-Qal-Imperf-3ms — Conjunction · verb qal third person masculine singularHC/Vqu3ms
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
