Job 15:34 — Word Study
WLCכִּֽי־ עֲדַ֣ת חָנֵ֣ף גַּלְמ֑וּד וְ֝אֵ֗שׁ אָכְלָ֥ה אָֽהֳלֵי־ שֹֽׁחַד׃
BSAForkîy [because of this reason] the companyʻêdâh [congregation, gathering] of the godlesschânêph [profane, hypocritical] [will be] barrengalmûwd [desolate, solitary] ◂and fireʼêsh [burning, flame] will consumeʼâkal■ [eat, devour] the tentsʼôhel [tabernacles, homes] of briberyshachad [gifts given to influence, corrupt rewards]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| עֲדַ֣ת | a company of | Noun common, feminine singular construct |
| חָנֵ֣ף | [the] godless | Adj |
| גַּלְמ֑וּד | [is] barren | Adj |
| וְ֝אֵ֗שׁ | and fire | Conjunction, noun common both singular absolute |
| אָכְלָ֥ה | it consumes | Verb, Qal, perfect third person feminine singular |
| אָֽהֳלֵי־ | [the] tents of | Noun common, masculine plural construct |
| שֹֽׁחַד׃ | a bribe | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the company of the godless will be barren, and fire will consume the tents of bribery. |
| KJV | For the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery. |
| ASV | For the company of the godless shall be barren, And fire shall consume the tents of bribery. |
| YLT | For the company of the profane [is] gloomy, And fire hath consumed tents of bribery. |
| WEB | For the company of the godless will be barren, and fire will consume the tents of bribery. |
| BBE | For the band of the evil-doers gives no fruit, and the tents of those who give wrong decisions for reward are burned with fire. |
Where they part company is גַּלְמ֑וּד — see How Translations Differ.
The sentence is structured around a main clause followed by two subordinate clauses, emphasizing the consequences of the actions described.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵשׁ
verbאָכַל
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 15:34
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 Discourse on the Fate of the Wickedgenerated
Job 15:34 presents Job's assertion that the assembly of the godless will not prosper and will ultimately face destruction. This reflects a broader theme in the book of Job, where the fate of the wicked is contrasted with the righteous. Job emphasizes that their actions, particularly those involving bribery, will lead to their downfall, as seen in the surrounding verses that discuss the consequences of their deeds.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 8:13 | Such is the destiny of all who forget God; so the hope of the godless will perish. |
| 2 | Job 20:1 | Then Zophar the Naamathite replied: |
| 3 | Job 27:8 | For what is the hope of the godless when he is cut off, when God takes away his life? |
| 4 | Job 36:13 | The godless in heart harbor resentment; even when He binds them, they do not cry for help. |
| 5 | Isaiah 33:14–15 | The sinners in Zion are afraid; trembling grips the ungodly: “Who of us can dwell with a consuming fire? Who of us can dwell with everlasting flames?” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — גַּלְמ֑וּד, gal.Mudgenerated
The word גַּלְמ֑וּד (galmuwd) is an adjective meaning 'barren' or 'desolate.' It describes a state of emptiness or sterility, often used in contexts that convey bleakness or harsh conditions. The parsing indicates that it functions as a descriptive term within the sentence, attributing a quality to the subject.
In this verse, it highlights the fate of the godless, suggesting that their lives and actions lead to a barren existence, devoid of true value or fruitfulness. This aligns with the overall message of divine justice that permeates the text.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb in this verse is אָכְלָ֥ה ('a.khe.Lah), meaning 'it consumes,' which governs the entire clause. The subject of the verb is אֵ֗שׁ (ve.'Esh), meaning 'and fire,' indicating what performs the action of consuming.
The structure of the sentence emphasizes the consequences of the actions described, with the noun phrase גַּלְמ֑וּד serving as a predicate that describes the state of the company of the godless. This arrangement highlights the relationship between the actions of the wicked and their ultimate fate.
Septuagint Backgroundgenerated
The Septuagint translates עֵדָה as μαρτύριον (martyrion), meaning 'testimony' or 'witness.' This choice suggests a shift in emphasis from a mere assembly to a more formal acknowledgment of the actions and consequences faced by the godless.
The Greek word ἀσεβοῦς (asebous) for חָנֵף indicates a focus on the irreverence of the godless, aligning with the overall theme of divine judgment found in both texts.
In plain words — the whole versegenerated
Job 15:34 tells us that the company of the godless will be barren, and fire will consume the tents of bribery. This verse emphasizes that those who engage in corrupt practices will ultimately face desolation and destruction, reflecting the consequences of their actions.
Frequently Asked Questionsgenerated
It means that the lives and actions of the godless will not yield any fruitful results, leading to emptiness and desolation.
Fire symbolizes destruction and judgment, indicating that corrupt practices, such as bribery, will ultimately lead to ruin.
The term 'company' refers to a gathering or assembly of people, emphasizing that the collective actions of the godless lead to their shared fate.
This verse reflects the theme of divine justice in Job, where the consequences of wickedness are highlighted, contrasting with the fate of the righteous.
Reflection Questionsgenerated
- What are some examples of how corrupt practices can lead to destruction in our own lives or society?
- In what ways can we ensure that our actions align with righteousness rather than leading to barrenness?
- How can we support others in choosing integrity over bribery or corruption?
- What lessons can we learn from the fate of the godless as described in this verse?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 15:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the congregation of hypocrites [shall be] desolate,.... Hypocrites are such who seem to and would be thought to be, what they are not; they are outwardly righteous before men, but inwardly very
Read John Gill on Job 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery. Rather, The banding together of the hypocrites (wicked) shall be fruitless (Umbreit).
Read Robert Jamieson on Job 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe congregation, i.e. their children, and servants, and friends, and dependents. Desolate, i.e. utterly destroyed. Fire, i.e. some eminent and terrible judgment of God, which is oft expressed by fire; as 26:11. The tabernacles of bribery, i.e. which were either built or maintained by extortion and bribery, and suchlike unrighteous courses, whereof they thought Job guilty, .
Read Matthew Poole on Job 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 15:34 For the congregation of hypocrites [shall be] desolate, and fire shall consume the tabernacles of bribery.Ver. 34. For the congregation of hypocrites shall be desolate] Heb. Of the hypocrite; where he seemeth to point at Job, as by the unripe grapes, and blasted flowers of the olive, he had understood Job’ s children and possessions, Job 15:33. Now the whole congregation or train and retinue of the hypocrite God will unnest and ruin, saith Eliphaz; they shall all be as one desolated, so the original hath it. And fire shall consume the tabernacles of bribery] Heb. The tabernacles of a bribe. Under these two heads, saith one, we may reduce all sorts of sinners; sinners against God…
Read John Trapp on Job 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) Desolate.—This was Job’s own word (Job 3:7), and as it is an uncommon word, there may be some intentional reference to his use of it.
Read Charles John Ellicott on Job 15 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. The congregation of hypocrites] 11. Job is here classed with hypocrites, or rather the impious of all kinds. The congregation, or adath, society, of such, shall be desolate, or a barren rock, גלמוד galmud. See this Arabic word explained in Clarke's note on "Job 3:7". Fire shall consume the tabernacles of bribery.] 12. Another insinuation against Job, that he had perverted justice and judgment, and had taken bribes.
Read AdamClarke on Job 15 →
CambridgeThe Cambridge Bible for Schools and Colleges34. The same truth as that expressed in Job 15:31-32 now taught without figure, and reduced to a general principle. congregation of hypocrites] Or, company of the ungodly, ch. Job 8:13; Job 13:16. “Desolate” is barren (ch. Job 3:7), unfruitful. The households of the godless are unfruitful, under God’s curse they come to nought; but it is puerile to make the grapes and flowers of Job 15:33 figures for children. tabernacles of bribery] Bribery, a common method of perverting justice in the East, is here a general name for wrong and injustice.
Read Cambridge on Job 15 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor the congregation of hypocrites - The word rendered “congregation” here (עדה ‛êdâh) means properly an appointed meeting; a meeting convened by appointment or at stated times (from ידה yâdâh),
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
For the company of the godless will be barren, and fire will consume the tents of bribery.
For the company of the godless will be barren, and fire will consume the tents of bribery.
For the company of the godless will be barren, and fire will consume the tents of bribery.
For the company of the godless is barren, and fire consumes the tents of those who accept bribes.
Tyndale line
For the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery.
For the company of the godless shall be barren, And fire shall consume the tents of bribery.
For the company of the godless shall be barren, and fire shall consume the tents of bribery.
For the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery.
For the congregation of the hypocrite shalbe desolate, and fire shall deuoure the houses of bribes.
Strictly literal
For the family of the ungodly shall be barren, and fire shall consume the tents of bribery.
For the company of the profane [is] gloomy, And fire hath consumed tents of bribery.
For the company of the profane [is] barren, || And fire has consumed tents of bribery.
For the assembly of hypocrites will remain desolate, and fire will consume the tents of bribery.
For the company of godless people will be barren; fire will consume their tents of bribery.
From the Latin
For the congregation of the hypocrite is barren, and fire shall devour their tabernacles, who love to take bribes.
Simplified
For those who reject God are barren, and fire will burn up the homes of those who love bribes.
For the band of the evil-doers gives no fruit, and the tents of those who give wrong decisions for reward are burned with fire.
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 states, "For the company of the godless will be barren, and fire will consume the tents of bribery." The Septuagint largely agrees with the Masoretic Text, as seven out of the eight words match in their word-by-word correspondence, indicating a strong alignment in meaning and content. However, the Septuagint's word order and articles differ, reflecting its unique syntactical structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, suggesting that the Masoretic Text's reading is well-preserved across these witnesses.
כִּֽי־ עֲדַ֣ת חָנֵ֣ף גַּלְמ֑וּד וְ֝אֵ֗שׁ אָכְלָ֥ה אָֽהֳלֵי־ שֹֽׁחַד׃
7 of the 8 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 15:34
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
עֵדָה (edah) refers to a congregation or assembly, typically a group gathered by appointment or acting together. It is derived from a related term and encompasses meanings such as company, multitude, and crowd. The entries consistently emphasize its use in the context of gatherings, without notable disagreement among the lexicons.
עֵדָה 149 n.f. congregation (prop. company assembled together by appointment, or acting concertedly)
base
H5712 עֵדָה congregation (prop. company assembled together by appointment, or acting concertedly
5712 `edah ay-daw'
feminine of 5707 in the original sense of fixture; a stated
assemblage (specifically, a concourse, or generally, a family
or crowd):--assembly, company, congregation, multitude,
people, swarm. Compare 5713.
see HEBREW for 05707
see HEBREW for 05713
עֵדָה (e.dah) — congregation.
congregation, gathering
N-fs — Noun common · feminine singular constructHNcfsc
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…
חָנֵף (chaneph) refers to someone who is profane or irreligious, often implying a sense of being hypocritical or morally soiled by sin. The term is consistently associated with a lack of piety and is used in contexts that highlight its negative connotations.
חָנֵף adj. profane, irreligious
base
H2611 חָנֵף profane, irreligious
2611 chaneph khaw-nafe'
from 2610; soiled (i.e. with sin), impious:--
hypocrite(-ical).
see HEBREW for 02610
חָנֵף (cha.neph) — profane.
hypocritical, godless, profane, hypocrite, irreligious
Adj — AdjHAamsa
god'-les: This word is not found in the text of the King James Version. It is found, however, in Apocrypha (2 Macc 7:34, "O godless (the Revised Version (British and American) "unholy") man"). the Revised Version (British and American) substitutes the word "godless" for the word "hypocrite" in the following passages: Job 8:13; 13:16; 15:34; 17:8; 20:5; 27:8; 34:30; 36:13; Pr 11:9; Isa 33:14. the Revised Version (British and American) does not seem to be consistent in carrying out the idea of "godless" for "hypocrite," for in Isa 9:17; 10:6; Ps 35:16 this same Hebrew word chaneph is translated "profane." The principal…
גַּלְמוּד (galmuwd) describes something that is hard, barren, or desolate. It can refer to harsh conditions or a solitary state, particularly in contexts involving desolation or sterility. The word is derived from a root meaning to be wrapped up too tightly, indicating a sense of sterility or bleakness.
גַּלְמוּד adj. hard, barren
base
H1565 גַּלְמוּד hard, barren
1565 galmuwd gal-mood'
probably by prolonged from 1563; sterile (as wrapped up too
hard); figuratively, desolate:--desolate, solitary.
see HEBREW for 01563
גַּלְמוּד (gal.mud) — solitary.
1) hard, barren, harsh, bleak
1a) harsh, bleak (of a company of wicked men)
1b) barren (of women)
Adj — AdjHAamsa
Barren
For a woman to be barren was accounted a severe punishment among the Jews (Gen. 16:2; 30:1-23; 1 Sam. 1:6, 27; Isa. 47:9; 49:21; Luke 1:25). Instances of barrenness are noticed (Gen. 11:30; 25:21; 29:31; Judg. 13:2, 3; Luke 1:7, 36).
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Conj | N-cs — Conjunction · noun common both singular absoluteHC/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
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…
שֹׁ֫חַד (shachad) refers specifically to a bribe or present, often implying a venal or redemptive nature. The entries indicate it can mean a gift or reward, stemming from a root related to giving. There is no significant disagreement among the lexicons regarding its meaning.
שֹׁ֫חַד n.m. present, specif. bribe
base
H7810 שֹׁ֫חַד present, specif. bribe
7810 shachad shakh'-ad
from 7809; a donation (venal or redemptive):--bribe(-ry),
gift, present, reward.
see HEBREW for 07809
שֹׁ֫חַד (sha.chad) — bribe.
present, bribe
N-ms — Noun common · masculine singular absoluteHNcmsa
Bribe
None to be taken; “for the gift maketh open eyes blind, and perverteth the cause of the righteous” (Ex. 23:8, literally rendered).
