Job 19:23 — Word Study
WLCמִֽי־ יִתֵּ֣ן אֵ֭פוֹ וְיִכָּתְב֣וּן מִלָּ֑י מִֽי־ יִתֵּ֖ן בַּסֵּ֣פֶר וְיֻחָֽקוּ׃
BSAI wishmîy [long to see, desire deeply] that my wordsmillâh [speech, utterances] were recordedkâthab▸ [written down, inscribed] and inscribedchâqaq▸ [engraved, decreed] in a bookçêpher [scroll, written document]
| Greek | English | Parsing |
|---|---|---|
| מִֽי־ | who? | Pronoun |
| יִתֵּ֣ן | will he give | Verb, Qal, imperfect third person masculine singular |
| אֵ֭פוֹ | then | Particle |
| וְיִכָּתְב֣וּן | and they will be written down ! | Conjunction, verb niphal third person masculine plural, suffix |
| מִלָּ֑י | words my | Noun common masculine plural construct, suffix |
| מִֽי־ | who? | Pronoun |
| יִתֵּ֖ן | will he give | Verb, Qal, imperfect third person masculine singular |
| בַּסֵּ֣פֶר | on the scroll | Preposition, noun common masculine singular absolute |
| וְיֻחָֽקוּ׃ | so they may be inscribed | Conjunction, verb hophal third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I wish that my words were recorded and inscribed in a book, |
| KJV | Oh that my words were now written! oh that they were printed in a book! |
| ASV | Oh that my words were now written! Oh that they were inscribed in a book! |
| YLT | Who doth grant now, That my words may be written? Who doth grant that in a book they may be graven? |
| WEB | “Oh that my words were now written! Oh that they were inscribed in a book! |
| BBE | If only my words might be recorded! if they might be put in writing in a book! |
The translations agree in conveying Job's desire for his words to be recorded and inscribed.
The sentence is structured around Job's wish, with a main clause followed by details about the desired outcome.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbנָתַן
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 19:23
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 19:23 reflects Job's wish for his words to be inscribed in a lasting way, emphasizing his desire for his thoughts and experiences to be remembered and acknowledged. This verse is part of a larger discourse where Job laments his suffering and expresses hope for a future vindication, as seen in the surrounding verses, particularly Job 19:24 where he contrasts his current state with the permanence he desires.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 31:35 | (Oh, that I had one to hear me! Here is my signature. Let the Almighty answer me; let my accuser compose an indictment. |
| 2 | Isaiah 8:1 | Then the LORD said to me, “Take a large scroll and write on it with an ordinary stylus: Maher-shalal-hash-baz. |
| 3 | Isaiah 30:8 | Go now, write it on a tablet in their presence and inscribe it on a scroll; it will be for the days to come, a witness forever and ever. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — חָקַק, ve.yu.Cha.kugenerated
The verb חָקַק (chaqaq) means to engrave or inscribe, often in a context that suggests permanence or authority. It is used to describe the act of cutting into a surface, making something last beyond the immediate moment.
In this verse, Job uses it to express his longing for his words to be recorded in a way that they cannot be forgotten, highlighting the weight and significance he places on his speech amidst his suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree on the essential meaning.
Sentence Structuregenerated
The verse contains a main clause led by the verb יִתֵּן (yi.Ten), meaning 'will he give,' followed by two subordinate clauses that detail what Job wishes to be given: his words being written and inscribed.
The structure emphasizes Job's wish through a series of actions related to his words, creating a flow that illustrates his longing for permanence.
Septuagint Backgroundgenerated
The Septuagint translates חָקַק as a form of the Greek verb χαράσσω, which also means to engrave. This choice reflects a similar desire for permanence, aligning with Job's original intent.
This connection shows that the translators recognized the importance of inscribing words in a lasting manner, just as Job expresses.
In plain words — the whole versegenerated
Job 19:23 shows Job wishing for his words to be permanently recorded in a book. He expresses a desire for his speech to be inscribed so that it is not forgotten, highlighting the importance he places on his thoughts during his suffering.
Frequently Asked Questionsgenerated
Job desires that his thoughts and experiences be remembered, reflecting his hope for vindication and acknowledgment of his suffering.
Inscribing words signifies permanence and authority, ensuring that Job's expressions are not lost or forgotten.
This verse encapsulates Job's struggle and desire for his voice to be heard and validated amidst his suffering.
Job's longing for permanence in his words encourages us to consider the weight of our own expressions and the impact they may have.
Reflection Questionsgenerated
- What are some of the words or thoughts I wish to have remembered?
- How can I ensure that my words have a lasting impact on others?
- In what ways do I express my feelings and experiences, and how important is it for me to have them acknowledged?
- How does understanding Job's desire for permanence influence my perspective on my own struggles?
The early church on this verse — how the Fathers read it
Early commentators reflect on Job's desire for his words to be remembered, emphasizing the weight of speech and its lasting impact.
We desire what we have said with a troubled mind not be confusedly relegated to oblivion as a cause of shame. On the contrary we want what we have said seriously and carefully to be fixed in the memory and remain in the mouth of many…Early Church Fathers on Job 19 →
O that my words were now written! O that they were graven in a book with an iron pen, and a plate of lead, or surely that they were hewed in the flint! ALLEGORICAL INTERPRETATION Whereas all that blessed Job underwent,Early Church Fathers on Job 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 19:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO that my words were now written!.... Not his things (q), as some render it, his affairs, the transactions of his life; that so it might appear with what uprightness and integrity he had lived, and
Read John Gill on Job 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOh that my words were now written! oh that they were printed in a book!
Read Robert Jamieson on Job 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy words; either, 1. The following and famous confession of his faith, , &c. Or rather, 2. All his foregoing discourses with his friends, which he was so far from disowning or being ashamed of, that he was desirous that all ages should know, that they might judge between him and them, whose cause was better, and whose arguments were stronger.
Read Matthew Poole on Job 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 19:23 Oh that my words were now written! oh that they were printed in a book!Ver. 23. Oh that my words were now written!] This reiterated wish Job setteth as a preamble to that ensuing memorable testimony of the resurrection, as a matter most weighty and worthy the consideration of all ages; which therefore he wisheth recorded in some public instrument to all eternity; and God said Amen to it. For not only this precious passage, but the whole Book of Job, so full of divine instruction preparatory to the last day, was committed to writing (either by Moses, or some other prophet of that age, or else by Job himself after his restoration), and put among the canonical books of Scripture…
Read John Trapp on Job 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Oh that my words were now written!—Some understand this to refer to the words he is about to utter; by others they are interpreted generally. The former view is probably owing to the Christian acceptation given to them, and the consequently great importance attaching to them. Since, however, the three verses, Job 19:25-27, are manifestly more emphatic than any he has yet spoken, though they do not stand quite alone, there is no reason why it should not be especially these very words which he desires more than any others to have recorded. Perhaps the “now” = here shows this. Oh that they were printed.—This points us to primitive time, when writing materials and the use of writing…
Read Charles John Ellicott on Job 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. O that my words were now written!] Job introduces the important subject which follows in a manner unusually solemn; and he certainly considers the words which he was about to utter of great moment, and therefore wishes them to be recorded in every possible way. All the modes of writing then in use he appears to refer to. As to printing, that should be out of the question, as no such art was then discovered, nor for nearly two thousand years after. Our translators have made a strange mistake by rendering the verb יחקו yuchaku, printed, when they should have used described, traced out. O that my words were fairly traced out in a book! It is necessary to make this remark, because…
Read AdamClarke on Job 19 →CambridgeThe Cambridge Bible for Schools and Colleges23–27. Job turns to the future. He desires that his protestation of innocence could find indelible record in the rock, that it might stand a perpetual witness to all generations. But he shall have something greater: he knows that God will yet appear for his vindication, and that he shall see Him with joy. The passage should probably be read something as follows: 23 Oh now that my words were written, Oh that they were inscribed in a book; 24 That with a pen of iron and lead They were graven in the rock for ever. 25 But I know that my redeemer liveth, And in after time he shall stand upon the dust, 26 And after this my skin is destroyed And without my flesh I shall see God: 27 Whom I shall…
Read Cambridge on Job 19 →Albert Barnes1798–1870Barnes' Notes on the BibleOh that my words were now written! - Margin, as in Hebrew, “Who will give;” a common mode of expressing desire among the Hebrews. This expression of desire introduces one of the most important passages in the book of Job.
Read Albert Barnes on Job 19 →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
I wish that my words were recorded and inscribed in a book,
“Oh that my words were now written! Oh that they were inscribed in a book!
I wish that my words were recorded and inscribed in a book,
“O that my words were written down, O that they were written on a scroll,
Tyndale line
Oh that my words were now written! oh that they were printed in a book!
Oh that my words were now written! Oh that they were inscribed in a book!
Oh that my words were now written! oh that they were inscribed in a book!
Oh that my words were now written! oh that they were printed in a book!
Oh that my wordes were nowe written! oh that they were written euen in a booke,
Strictly literal
Oh would that my words were written! oh that they were inscribed in a book!
Who doth grant now, That my words may be written? Who doth grant that in a book they may be graven?
Who grants now, that my words may be written? Who grants that they may be inscribed in a scroll?
Oh who would but grant, that my words might be written down! oh who would grant that they were entered in a book!
Oh, that my words were now written down! Oh, that they were inscribed in a book!
From the Latin
Who will grant me that my words may be written? Who will grant me that they may be marked down in a book?
Simplified
I wish my words could be written down, recorded in a book,
If only my words might be recorded! if they might be put in writing in a book!
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 show some agreement, with five of the nine words matched between them. The Septuagint's wording reflects its own structure, indicating a different syntactical approach while preserving the core message.
מִֽי־ יִתֵּ֣ן אֵ֭פוֹ וְיִכָּתְב֣וּן מִלָּ֑י מִֽי־ יִתֵּ֖ן בַּסֵּ֣פֶר וְיֻחָֽקוּ׃
5 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 19:23
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
אֵפוֹ ('ephow) is a demonstrative particle primarily meaning 'then' or 'now.' It can indicate time or serve as an interrogative. The entries consistently describe its use in contexts of time, such as 'here' or 'where,' but do not provide any significant disagreement among lexicons.
אֵפוֹ, elsewh. אֵפוֹא enclitic part. then
base
H645 אֵפוֹ, elsewh. אֵפוֹא then
645 'ephow ay-fo'
or hephowe {ay-fo'}; from 6311; strictly a demonstrative
particle, here; but used of time, now or then:--here, now,
where?
see HEBREW for 06311
אֵפוֹ (e.pho) — then.
1) then, now, so
1a) (who) then, (what) then (with interrog)
1b) then (with imperative-i.e. know then)
1c) if...then (with adv)
HTj — ParticleHTj
The Hebrew word כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording, enrolling, and decreeing. It can also refer to something being written or recorded. The entries indicate that it is a primitive root with frequent usage in different contexts.
כָּתַב 223 vb. write
Qal
write
= write down, describe in writing
= register, enroll
= decree
Niph.
be written
= be written down, recorded
Pi. frequent.
base
H3789 כָּתַב write .. write
. = write down, describe in writing
. = register, enroll
. = decree
. . be written
. = be written down, recorded
. frequent.
3789 kathab kaw-thab'
a primitive root; to grave, by implication, to write
(describe, inscribe, prescribe, subscribe):--describe, record,
prescribe, subscribe, write(-ing, -ten).
כָּתַב (ka.tav) — to write.
1) to write, record, enrol
1a) (Qal)
1a1) to write, inscribe, engrave, write in, write on
1a2) to write down, describe in writing
1a3) to register, enrol, record
1a4) to decree
1b) (Niphal)
1b1) to be written
1b2) to be written down, be recorded, be enrolled
1c) (Piel) to continue writing
Aramaic equivalent: ke.tav (כְּתַב "to write" H3790)
Conj | V-Niphal-Imperf-3mp | Suff — Conjunction · verb niphal third person masculine plural · suffixHC/VNu3mp/Sn
מִלָּה (millah) means 'word' or 'speech' and can refer to a discourse or topic. It is derived from a root that suggests collective speech or utterance. The term encompasses various forms of communication, including answers and by-words. The Aramaic equivalent is also מִלָּה.
מִלָּה n.f. word, speech, utterance
base
H4405 מִלָּה
4405 millah mil-law'
from 4448 (plural masculine as if from milleh {mil-leh'}; a
word; collectively, a discourse; figuratively, a topic:--+
answer, by-word, matter, any thing (what) to say, to
speak(-ing), speak, talking, word.
see HEBREW for 04448
מִלָּה (mil.lah) — speech.
word, speech, utterance
Aramaic equivalent: mil.lah (מִלָּה "word" H4406)
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
HPi — PronounHPi
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
סֵ֫פֶר (cepher) refers to a writing or document, encompassing meanings such as book, scroll, and missive. It can denote various types of texts, including legal documents, genealogical records, and scripture. The feminine form, סִפְרָה (siphrah), also signifies a book. Notably, it appears in contexts related to preservation and communication.
סֵ֫פֶר 185 n.m. missive, document, writing, book
missive
legal document
book or scroll, in which something is written to preserve it for future use
base
[סִפְרָה] n.f. book;—sf. ψ 56:9
ref
H5612a סֵ֫פֶר missive, document, writing, book . missive
. legal document
. book or scroll, in which something is written to preserve it for future use
H5612b סִפְרָה book
5612 cepher say'-fer
or (feminine) ciphrah (Psa. 56:8 (9)) {sif-raw'}; from 5608;
properly, writing (the art or a document); by implication, a
book:--bill, book, evidence, X learn(-ed) (-ing), letter,
register, scroll.
see HEBREW for 09
see HEBREW for 05608
סֵ֫פֶר (se.pher) — scroll: document.
: document
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
1c5) book (of kings)
1c6) books of the canon, scripture
1c7) record book (of God)
1d) book-learning, writing
1d1) be able to read (after verb 'to know')
סִפְרָה (siph.rah) — scroll.
book
סֵ֫פֶר (se.pher) — scroll: book.
: book
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
skrol.
See ROLL.
חָקַק (chaqaq) is a Hebrew verb meaning to cut in, engrave, or inscribe. It encompasses the actions of marking out or tracing, particularly in the context of laws or decrees. The word can also imply a sense of authority, as in a lawgiver or commander. Notably, it is linked to the act of enacting laws, suggesting a foundational role in governance.
[חָקַק] vb. cut in, inscribe, decree
Qal
cut in
cut in or on, upon, engrave, inscribe
trace, mark out
of a law, engrave, inscribe
Po‛el inscribe (as a law), enact (poet.)
prescriber of laws, hence (as sovereign authority in a warlike clan) commander
commander’s staff
Pu. that which is decreed
Hoph. inscribed
base
H2710 [חָקַק] cut in, inscribe, decree .. cut in
. cut in or on, upon, engrave, inscribe
. trace, mark out
. of a law, engrave, inscribe
.inscribe (as a law), enact (poet.) . prescriber of laws, hence (as sovereign authority in a warlike clan) commander
. commander’s staff
. that which is decreed
. inscribed
2710 chaqaq khaw-kak'
a primitive root; properly, to hack, i.e. engrave (Judges
5:14, to be a scribe simply); by implication, to enact (laws
being cut in stone or metal tablets in primitive times) or
(gen.) prescribe:--appoint, decree, governor, grave, lawgiver,
note, pourtray, print, set.
חָקַק (cha.qaq) — to decree.
1) to cut out, decree, inscribe, set, engrave, portray, govern
1a) (Qal)
1a1) to cut in
1a2) to cut in or on, cut upon, engrave, inscribe
1a3) to trace, mark out
1a4) to engrave, inscribe (of a law)
1b) (Poel)
1b1) to inscribe, enact, decree
1b2) one who decrees, lawgiver (participle)
1c) (Pual) something decreed, the law (participle)
1d) (Hophal) to be inscribed
Conj | V-Hophal-Imperf-3mp — Conjunction · verb hophal third person masculine pluralHC/VHu3mp