Job 16:11 — Word Study
WLCיַסְגִּירֵ֣נִי אֵ֭ל אֶ֣ל עֲוִ֑יל וְעַל־ יְדֵ֖י רְשָׁעִ֣ים יִרְטֵֽנִי׃
BSAGodʼêl [the supreme ruler, Elohim] has delivered meçâgar▸ toʼêl [handed me over to, shut me up unto] He has thrown meyâraṭ▸ [cast, turned me over] toʻal the clutchesyâd [into the hands] of the wickedrâshâʻ [those who are guilty of sin, perverse]
| Greek | English | Parsing |
|---|---|---|
| יַסְגִּירֵ֣נִי | he delivers up me | Verb hiphil imperfect third person masculine singular, suffix |
| אֵ֭ל | God | Noun common, masculine singular absolute |
| אֶ֣ל | to | Preposition |
| עֲוִ֑יל | an unjust one | Noun common, masculine singular absolute |
| וְעַל־ | and on | Conjunction, preposition |
| יְדֵ֖י | [the] hands of | Noun common, both dual construct |
| רְשָׁעִ֣ים | wicked [people] | Noun common, masculine plural absolute |
| יִרְטֵֽנִי׃ | he casts me | Verb qal imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | God has delivered me to unjust men; He has thrown me to the clutches of the wicked. |
| KJV | God hath delivered me to the ungodly, and turned me over into the hands of the wicked. |
| ASV | God delivereth me to the ungodly, And casteth me into the hands of the wicked. |
| YLT | God shutteth me up unto the perverse, And to the hands of the wicked turneth me over. |
| WEB | God delivers me to the ungodly, and casts me into the hands of the wicked. |
| BBE | God gives me over to the power of sinners, sending me violently into the hands of evil-doers. |
Where they part company is יַסְגִּירֵ֣נִי — see How Translations Differ.
The structure consists of one main clause followed by two prepositional phrases that provide additional context about Job's suffering.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵל
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 16:11
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 Lamentgenerated
Job 16:11 captures a moment of profound anguish where Job feels abandoned by God. He believes that God has delivered him into the hands of unjust men and wicked individuals, highlighting his sense of betrayal and suffering. This verse is part of Job's broader lament about his circumstances, where he expresses the pain of being attacked and mistreated by those around him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 24:18 | And you have shown this day how well you have dealt with me; for when the LORD delivered me into your hand, you did not kill me. |
| 2 | Psalm 31:8 | You have not delivered me to the enemy; You have set my feet in the open. |
| 3 | Romans 11:32 | For God has consigned everyone to disobedience so that He may have mercy on everyone. |
| 4 | Job 1:13–19 | One day, while Job’s sons and daughters were eating and drinking wine in their oldest brother’s house, |
| 5 | Job 2:7 | So Satan went out from the presence of the LORD and infected Job with terrible boils from the soles of his feet to the crown of his head. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — יַסְגִּירֵ֣נִי, yas.gi.Re.nigenerated
The verb יַסְגִּירֵ֣נִי (yas.gi.Re.ni) is a hiphil imperfect form meaning 'he delivers up me'. It is built from the root סָגַר (sagar), which means 'to shut' or 'to close'. In this context, it conveys the idea of being surrendered or given over to others, emphasizing Job's helplessness.
This construction indicates that Job feels as if he has been shut up or confined by God into the hands of unjust individuals. The sense of being delivered up implies a lack of agency, as Job finds himself at the mercy of those who are morally wrong.
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 the verse is יַסְגִּירֵ֣נִי (he delivers up me), which governs the structure of the sentence. It is followed by two prepositional phrases that provide context for Job's suffering: one describing to whom he has been delivered and the other indicating the nature of those individuals.
The sentence structure emphasizes Job's feeling of being trapped and powerless, with the focus on his delivery into the hands of unjust men and the wicked.
Septuagint Backgroundgenerated
In the Septuagint, יַסְגִּירֵ֣נִי is rendered as με (me), which indicates a direct translation of the Hebrew meaning. This choice reflects the same sense of being handed over, maintaining the focus on Job's personal experience.
The translation captures the essence of Job's lament, showing that he feels directly affected by the actions of unjust individuals.
In plain words — the whole versegenerated
Job 16:11 expresses Job's deep anguish as he feels that God has delivered him into the hands of unjust men and wicked people. This reflects his sense of abandonment and suffering, feeling that he is at the mercy of those who are morally wrong.
Frequently Asked Questionsgenerated
Job feels betrayed by God, believing he has been handed over to people who are morally wrong and unjust.
He expresses a deep sense of anguish and abandonment, feeling that God has cast him into a situation of suffering.
The term 'wicked' emphasizes the moral depravity of those who are mistreating Job, highlighting the severity of his situation.
This verse reflects the central theme of suffering and the struggle between faith and despair in the Book of Job.
Reflection Questionsgenerated
- In what ways have I felt abandoned or delivered into difficult situations?
- How can I find hope in moments of despair, similar to Job's situation?
- What does it mean to trust in God when facing unjust circumstances?
- How can I support others who are experiencing suffering and feeling unjustly treated?
The early church on this verse — how the Fathers read it
The commentary from Ishodad of Merv interprets this verse, suggesting that Job's lament reflects a belief in divine oversight even in suffering.
“God has given me up to an iniquitous angel.” These words are said because it is believed that an angel accompanies each human being.Early Church Fathers on Job 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 16:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGod hath delivered me up to the ungodly,.... The evil or wicked one, for it is in the singular number; and designs either Satan, into whose hands God had not only delivered his substance, but his
Read John Gill on Job 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGod hath delivered me to the ungodly, and turned me over into the hands of the wicked. Turned me over - literally, cast me headlong into, etc. [ yirTeeniy (H3399)].
Read Robert Jamieson on Job 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo the ungodly; either, 1. To my friends, who act the part of the wicked, in censuring and condemning the righteous, whom God approveth, and in pleading for a false and wicked cause. Or rather, 2. To the Chaldeans and Sabeans, who were a most wicked people, living in gross contempt of God, and injuriousness to all sorts of men. For this best suits both with the first clause of the next verse, which showeth that he speaketh of Job’ s first afflictions, which befell him when he was at ease; and with Job’ s principal scope, which was to prove that both eminent prosperity and affliction did indifferently happen to good and bad men; and this was evident from this example, because holy Job was…
Read Matthew Poole on Job 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 16:11 God hath delivered me to the ungodly, and turned me over into the hands of the wicked.Ver. 11. God hath delivered me to the ungodly] i.e. To the devil and his instruments, those Chaldean and Sabean robbers, Job 1:15; Job 1:17, together with his hard hearted friends, who, for want of the true fear of God, added to his afflictions, Job 6:14. And turned me over, &c.] As a magistrate doth a malefactor to the executioner. It is a sore affliction to be under the rule of wicked men; much more to be under the rage, which yet was the case of that noble army of martyrs, ancient and modern. The comfort is, that although the Lord turn his servants over into the hands of the wicked, whose…
Read John Trapp on Job 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) The ungodly and the wicked are the terms he retorts upon his friends, and they have certainly earned them. Now follows—
Read Charles John Ellicott on Job 16 →CambridgeThe Cambridge Bible for Schools and Colleges11. hath delivered] delivereth. Similarly, turneth or casteth me into. By the “ungodly” Job does not mean his friends, but the low rabble of men, such as are described in ch. 30.
Read Cambridge on Job 16 →Albert Barnes1798–1870Barnes' Notes on the BibleGod hath delivered me - Margin “shut me up.” The meaning is, that God had committed him to their hands as a prisoner or captive. They had power over him to do as they pleased.
Read Albert Barnes on Job 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Delivered — Hurled, cast head-long. The ungodly — òåéì, the evil one, οπονηρος, Matthew 13:19. The word is in the singular number, and seems to denote the same being of whom mention is made in chaps. 1, 2.
Read Daniel Denison Whedon on Job 16 →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
God has delivered me to unjust men; He has thrown me to the clutches of the wicked.
God delivers me to the ungodly, and casts me into the hands of the wicked.
God has delivered me to unjust men; He has thrown me to the clutches of the wicked.
God abandons me to evil men, and throws me into the hands of wicked men.
Tyndale line
God hath delivered me to the ungodly, and turned me over into the hands of the wicked.
God delivereth me to the ungodly, And casteth me into the hands of the wicked.
God delivereth me to the ungodly, and casteth me into the hands of the wicked.
God hath delivered me to the ungodly, and turned me over into the hands of the wicked.
God hath deliuered me to the vniust, and hath made mee to turne out of the way by the hands of the wicked.
Strictly literal
God hath delivered me over to the iniquitous man, and hurled me into the hands of the wicked.
God shutteth me up unto the perverse, And to the hands of the wicked turneth me over.
God shuts me up to the perverse, || And turns me over to the hands of the wicked.
God hath surrendered me to the unjust, and cast me down into the hands of the wicked.
God hands me over to ungodly people, and throws me into the hands of wicked people.
From the Latin
They have opened their mouths upon me, and reproaching me they have struck me on the cheek, they are filled with my pains.
Simplified
God has handed me over to evil people; he has thrown me into their hands.
God gives me over to the power of sinners, sending me violently into the hands of evil-doers.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for Job 16:11, with all eight words matched, indicating a consistent transmission of this verse across these texts.
יַסְגִּירֵ֣נִי אֵ֭ל אֶ֣ל עֲוִ֑יל וְעַל־ יְדֵ֖י רְשָׁעִ֣ים יִרְטֵֽנִי׃
8 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 16:11
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.
סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.
סָגַר vb. shut, close
Qal
shut door
close in upon
close up breach
Pt. pass., closed up = closely joined with tight seal
elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
Niph.
subj. pers. be shut up
be shut, closed, of city gates
Pi. deliver up to (leave no other opening for one, shut one up to)
Pu.
of cities
of prisoners
of doors
Hiph.
deliver up to
shut up
base
H5462 סָגַר shut, close .. shut door
. . close in upon
. close up breach
. Pt. pass., closed up = closely joined with tight seal
. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
. . subj. pers. be shut up
. be shut, closed, of city gates
. deliver up to (leave no other opening for one, shut one up to)
. . of cities
. of prisoners
. of doors
. . deliver up to
. shut up
5462 cagar saw-gar'
a primitive root; to shut up; figuratively, to
surrender:--close up, deliver (up), give over (up), inclose,
X pure, repair, shut (in, self, out, up, up together), stop, X
straitly.
סָגַר (sa.gar) — to shut.
1) to shut, close
1a) (Qal)
1a1) to shut
1a2) to close, close up
1a3) closed up, closely joined, shut up
1b) (Niphal)
1b1) to be shut up
1b2) to be shut or closed
1c) (Piel) to shut up, deliver up
1d) (Pual) to be shut up
1e) (Hiphil)
1e1) to deliver up
1e2) to shut up, imprison
2) pure gold
Aramaic equivalent: se.gar (סְגַר "to shut" H5463)
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp1bs
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
עֲוִיל n.m. unjust one, Jb 16:11 (v. foll. [p.bi.af]).
done
H5760 עֲוִיל
5760 `aviyl av-eel'
from 5765; perverse (morally):--ungodly.
see HEBREW for 05765
עֲוִיל (a.vil) — unjust one.
perverse one, unjust one
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wun.
See NUMBER.
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
Conj | Prep — Conjunction · prepositionHC/R
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
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd — Noun common · both dual constructHNcbdc
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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
יָרַט (yarat) is a Hebrew verb primarily meaning to precipitate or to push headlong. It can also imply being rash or reckless. The related term רָטָה (ratá) suggests the action of wringing out. The entries indicate a focus on impulsive actions, but there is some ambiguity regarding the connection to wringing.
יָרַט vb. be precipitate, precipitate (trans.)
base
[רָטָה] (dub.) wring out
base
H3399a יָרַט be precipitate, precipitate (trans.) H3399b רָטָה (dub.) wring out
3399 yarat yaw-rat'
a primitive root; to precipitate or hurl (rush) headlong;
(intransitively) to be rash:--be perverse, turn over.
יָרַט (ya.rat) — to push.
to precipitate, be precipitate, push headlong, drive recklessly
רָטָה (ra.tah) — to wring.
to wring out
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp1bs