Job 16:6 — Word Study
WLCאִֽם־ אֲ֭דַבְּרָה לֹא־ יֵחָשֵׂ֣ךְ כְּאֵבִ֑י וְ֝אַחְדְּלָ֗ה מַה־ מִנִּ֥י יַהֲלֹֽךְ׃
BSAEven ifʼim I speakdâbar [to express my thoughts, to communicate] my painkᵉʼêb [sorrow, grief, or suffering] is notlôʼ relievedchâsak▸ [assuaged, eased] and if I hold backchâdal [cease, refrain from speaking] howmâh will it go awayhâlak▸ [my pain, my grief, be removed, depart from me]
| Greek | English | Parsing |
|---|---|---|
| אִֽם־ | if | Particle |
| אֲ֭דַבְּרָה | I will speak | Verb, Piel, infinitive construct first person common singular |
| לֹא־ | not | Particle |
| יֵחָשֵׂ֣ךְ | it will be restrained | Verb, Niphal, imperfect third person masculine singular |
| כְּאֵבִ֑י | pain my | Noun common masculine singular construct, suffix |
| וְ֝אַחְדְּלָ֗ה | and I will cease | Conjunction, verb qal infinitive construct first person common singular |
| מַה־ | what? | Pronoun |
| מִנִּ֥י | from me | Preposition, suffix |
| יַהֲלֹֽךְ׃ | will it go | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Even if I speak, my pain is not relieved, and if I hold back, how will it go away? |
| KJV | Though I speak, my grief is not asswaged: and though I forbear, what am I eased? |
| ASV | Though I speak, my grief is not assuaged; And though I forbear, what am I eased? |
| YLT | If I speak, my pain is not restrained, And I cease — what goeth from me? |
| WEB | “Though I speak, my grief is not subsided. Though I forbear, what am I eased? |
| BBE | If I say what is in my mind, my pain becomes no less: and if I keep quiet, how much of it goes from me? |
Where they part company is in the rendering of יֵחָשֵׂ֣ךְ — see How Translations Differ.
The sentence is structured around a main clause with two conditional clauses leading to a question about the relief of pain.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמָה
verbדָבַר
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 16:6
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 16:6 captures Job’s struggle with his intense suffering. He articulates a profound sense of helplessness, indicating that whether he speaks out or remains silent, his pain persists. This verse is part of a larger discourse where Job is seeking understanding and relief from his afflictions, as seen in the surrounding verses that express his despair and the impact of his suffering on his life and family.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 10:1 | “I loathe my own life; I will express my complaint and speak in the bitterness of my soul. |
| 2 | Psalm 77:1–9 | I cried out to God; I cried aloud to God to hear me. |
| 3 | Psalm 88:15–18 | From my youth I was afflicted and near death. I have borne Your terrors; I am in despair. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — יֵחָשֵׂ֣ךְ, ye.cha.Sekhgenerated
The verb יֵחָשֵׂ֣ךְ (ye.cha.Sekh) is in the Niphal form, indicating a passive or reflexive action. It means 'to be restrained' or 'to be withheld,' suggesting that Job's pain is not alleviated by his speaking. The parsing shows it as an imperfect tense, implying an ongoing state of being restrained.
This word highlights Job's feeling of entrapment in his suffering. He recognizes that merely voicing his pain does not change his situation; it remains unrelieved. The nuance of restraint suggests that his pain is not just physical but deeply emotional and spiritual.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses not relieved for יֵחָשֵׂ֣ךְ.
Sentence Structuregenerated
The main verb of the verse is יֵחָשֵׂ֣ךְ, it will be restrained, which governs the overall meaning. The structure includes two conditional clauses introduced by אִם־ (if), leading to the conclusion about Job's pain.
This arrangement emphasizes the futility of both speaking and remaining silent, with Job's pain as the central subject of concern.
Septuagint Backgroundgenerated
The Septuagint translates יֵחָשֵׂ֣ךְ as ἀλγήσω, which carries the meaning of suffering or pain. This choice reflects a focus on the emotional aspect of Job's experience, emphasizing the depth of his anguish.
The Greek rendering narrows the focus on the pain itself, aligning with Job's lament about the unrelieved nature of his suffering.
In plain words — the whole versegenerated
Job 16:6 shows Job's deep struggle with his pain. He feels that even if he speaks about his suffering, it does not go away, and if he stops speaking, it still remains. This highlights his sense of helplessness in the face of his grief.
Frequently Asked Questionsgenerated
Job is expressing that no matter how much he talks about his suffering, it does not lessen; he feels trapped in his pain.
Job believes that articulating his pain does not change his situation; his grief remains unchanged regardless of his words.
Job's lament teaches us about the depth of human anguish and the struggle to find relief in the midst of pain.
Job's experience illustrates that suffering can be isolating and that sometimes words fail to convey the depth of our pain.
Reflection Questionsgenerated
- In what ways do I express my pain, and do I find relief in sharing it?
- How can I support someone who feels their suffering is unrelieved?
- What do I learn about the nature of suffering from Job's experience?
- How can I find hope in the midst of my own struggles, as Job seeks understanding?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 16:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThough I speak, my grief is not assuaged,.... Though he spoke to God in prayer, and entreated for some abatement of his sorrows, he got no relief; and though he spoke to himself in soliloquies, his
Read John Gill on Job 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThough I speak, my grief is not asswaged: and though I forbear, what am I eased? Eased - Literally, What portion of my sufferings goes from me?-not the smallest portion.
Read Robert Jamieson on Job 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough I speak to God by prayer, or to you in way of discourse, I find no relief. Job having reproved his friends for their unkind carriage towards him, and aggravated it by his resolutions to have dealt more friendly with them, if they had been in his case; now he returns to his main business, to describe and aggravate his miseries, if by any means he could move his friends to pity and help him. What am I eased? or, what part or grain of my grief or misery departeth from me? I receive not one jot of ease. Neither speech nor silence do me any good.
Read Matthew Poole on Job 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 16:6 Though I speak, my grief is not asswaged: and [though] I forbear, what am I eased?Ver. 6. Though I speak, my grief is not assuaged] Heb. If I speak; sc. to bewail my misery, or to maintain mine innocence, ye say it is good enough for me, and how can I be but wicked who am so punished? As, If I forbear, what am I eased?] Heb. What goeth from me? q.d. Ye conclude me guilty, because silent; as if I had nothing to say for myself. Some make the words to refer to God; as if Job had said, Whether I speak, or whether I forbear, God doth not come in to my help, I find no comfort from him, &c., and by the next verse it should seem that this is the right sense.
Read John Trapp on Job 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Though I speak . . .—“I cannot but reply, though to reply gives me no relief.”
Read Charles John Ellicott on Job 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Though I speak] But it will be of no avail thus to speak; for reprehensions of your conduct will not serve to mitigate my sufferings.
Read AdamClarke on Job 16 →CambridgeThe Cambridge Bible for Schools and Colleges6–17. Job realizes to himself his new condition: God and men combine to pursue him with their enmity, though he is innocent of all wrong In Job 16:5 Job flung back with scorn the “comforts of God” which the friends proffered him. And now there seems to occur a pause, and the excited sufferer looks about him and realizes both the extremity of the evil in which he is held, and the new and unexpected trial, added to all others, of the judgment of men being against him. And he hardly knows whether he shall speak or be silent, so overcome is he and so unavailing to help him or make men judge truly of him are both speech and silence—if I speak my grief is not assuaged, and if I forbear what am I…
Read Cambridge on Job 16 →Albert Barnes1798–1870Barnes' Notes on the BibleThough I speak, my grief is not assuaged - “But for me, it makes now no difference whether I speak or am silent. My sufferings continue.
Read Albert Barnes 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
Even if I speak, my pain is not relieved, and if I hold back, how will it go away?
“Though I speak, my grief is not subsided. Though I forbear, what am I eased?
Even if I speak, my pain is not relieved, and if I hold back, how will it go away?
“But if I speak, my pain is not relieved, and if I refrain from speaking – how much of it goes away?
Tyndale line
Though I speak, my grief is not asswaged: and though I forbear, what am I eased?
Though I speak, my grief is not assuaged; And though I forbear, what am I eased?
Though I speak, my grief is not assuaged: and though I forbear, what am I eased?
Though I speak, my grief is not assuaged: and though I forbear, what am I eased?
Though I speake, my sorow can not be asswaged: though I cease, what release haue I?
Strictly literal
If I speak, my pain is not assuaged; and if I forbear, what am I eased?
If I speak, my pain is not restrained, And I cease — what goeth from me?
If I speak, my pain is not restrained, || And I cease—what goes from me?
Though I were to speak, my pain would not be restrained; and though I should forbear, what will go away from me?
If I speak, my grief is not lessened; if I keep from speaking, how am I helped?
From the Latin
I would strengthen you with my mouth, and would move my lips, as sparing you.
Simplified
For me, if I speak it doesn't ease my pain, and if I don't speak the pain is still there.
If I say what is in my mind, my pain becomes no less: and if I keep quiet, how much of it goes from me?
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 wording, with eight out of nine words matched. However, the Septuagint's word order differs, reflecting its own stylistic choices.
אִֽם־ אֲ֭דַבְּרָה לֹא־ יֵחָשֵׂ֣ךְ כְּאֵבִ֑י וְ֝אַחְדְּלָ֗ה מַה־ מִנִּ֥י יַהֲלֹֽךְ׃
8 of the 9 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 16:6
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-1cs — Verb · Piel · infinitive construct first person common singularHVpc1cs
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
חָשַׂךְ (chasak) is a Hebrew verb meaning to withhold or refrain. It encompasses actions like restraining, keeping back, and sparing, with nuances of preserving and holding in check. The word appears in various forms, including Qal and Niphal, indicating both active and passive meanings. There are no significant disagreements among the lexicons regarding its definitions.
חָשַׂךְ vb. withhold, refrain
Qal
withhold, keep back, keep for oneself
keep one from evil, calamity
hold in check
refrain
spare
reserve for
(abs.) restrain, check (pain) i.e. assuage
Niph. at the day of calamity the wicked is spared
base
H2820 חָשַׂךְ withhold, refrain
2820 chasak khaw-sak'
a primitive root; to restrain or (reflex.) refrain; by
implication, to refuse, spare, preserve; also (by interch.
with 2821) to observe:--assuage, X darken, forbear, hinder,
hold back, keep (back), punish, refrain, reserve, spare,
withhold.
see HEBREW for 02821
חָשַׂךְ (cha.sakh) — to withhold.
1) to withhold, restrain, hold back, keep in check, refrain
1a) (Qal)
1a1) to withhold, keep back, keep for oneself, keep from, hold in check, refrain, spare, reserve
1a2) to restrain, check
1b) (Niphal) to assuage, be spared
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
כְּאֵב (k'eb) refers to pain, encompassing both physical and mental suffering, as well as sorrow and grief. It is derived from the root word for suffering. The entries consistently highlight its use in contexts of adversity.
כְּאֵב n.m. pain
base
H3511 כְּאֵב pain
3511 k'eb keh-abe'
from 3510; suffering (physical or mental), adversity:--grief,
pain, sorrow.
see HEBREW for 03510
כְּאֵב (ke.ev) — pain.
pain (mental and physical), sorrow
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
Conj | V-Qal-1cs — Conjunction · verb qal infinitive construct first person common singularHC/Vqc1cs
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
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
HR/Sp1bs — Preposition · suffixHR/Sp1bs
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare