Job 2:11 — Word Study
WLCוַֽיִּשְׁמְע֞וּ שְׁלֹ֣שֶׁת׀ רֵעֵ֣י אִיּ֗וֹב אֵ֣ת כָּל־ הָרָעָ֣ה הַזֹּאת֮ הַבָּ֣אָה עָלָיו֒ וַיָּבֹ֙אוּ֙ אִ֣ישׁ מִמְּקֹמ֔וֹ אֱלִיפַ֤ז הַתֵּימָנִי֙ וּבִלְדַּ֣ד הַשּׁוּחִ֔י וְצוֹפַ֖ר הַנַּֽעֲמָתִ֑י וַיִּוָּעֲד֣וּ יַחְדָּ֔ו לָב֥וֹא לָנֽוּד־ ל֖וֹ וּֽלְנַחֲמֽוֹ׃
BSANow when Job’sʼÎyôwb threeshâlôwsh [a specific quantity] friendsrêaʻ [companions or neighbors] EliphazʼĔlîyphaz the TemaniteTêymânîy [a descendant of Teman] BildadBildad the ShuhiteShûwchîy [from the family of Shuach] and ZopharTsôwphar the NaamathiteNaʻămâthîy [from Naamah, a place of pleasantness] heardshâmaʻ▸ [to hear and listen, implying attention and obedience] about allkôl [everything] thiszôʼth adversityraʻ [evil or affliction] that had comebôwʼ■ [to go or come] upon himʻal each of themʼîysh camebôwʼ▸ from his homemâqôwm [a place or location] and they metyâʻad▸ togetheryachad [in unity] to gobôwʼ and sympathizenûwd [to wander, showing grief or sympathy] and comfort himnâcham [to show pity or sympathy]
| Greek | English | Parsing |
|---|---|---|
| וַֽיִּשְׁמְע֞וּ | and they heard | Verb, Qal, sequential imperfect third person masculine plural |
| שְׁלֹ֣שֶׁת׀ | [the] three | Adj |
| רֵעֵ֣י | [the] friends of | Noun common, masculine plural construct |
| אִיּ֗וֹב | Job | Noun proper masculine |
| אֵ֣ת | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| הָרָעָ֣ה | the evil | Particle, noun common feminine singular absolute |
| הַזֹּאת֮ | this | Particle, particle |
| הַבָּ֣אָה | that it had come | Particle, verb qal perfect third person feminine singular |
| עָלָיו֒ | on him | Preposition, suffix |
| וַיָּבֹ֙אוּ֙ | and they came | Verb, Qal, sequential imperfect third person masculine plural |
| אִ֣ישׁ | each one | Noun common, masculine singular absolute |
| מִמְּקֹמ֔וֹ | from own place his | Preposition, noun common masculine singular construct, suffix |
| אֱלִיפַ֤ז | Eliphaz | Noun proper masculine |
| הַתֵּימָנִי֙ | the Temanite | Particle, noun gentilic masculine singular absolute |
| וּבִלְדַּ֣ד | and Bildad | Conjunction, noun proper masculine |
| הַשּׁוּחִ֔י | the Shuhite | Particle, noun gentilic masculine singular absolute |
| וְצוֹפַ֖ר | and Zophar | Conjunction, noun proper masculine |
| הַנַּֽעֲמָתִ֑י | the Naamathite | Particle, noun gentilic masculine singular absolute |
| וַיִּוָּעֲד֣וּ | and they met by appointment | Verb, Niphal, sequential imperfect third person masculine plural |
| יַחְדָּ֔ו | together | Adverb |
| לָב֥וֹא | to come | Preposition, verb qal infinitive construct common |
| לָנֽוּד־ | to show sympathy | Preposition, verb qal infinitive construct common |
| ל֖וֹ | to him | Preposition, suffix |
| וּֽלְנַחֲמֽוֹ׃ | and to comfort him | Conjunction, preposition, verb piel infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now when Job’s three friends—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite—heard about all this adversity that had come upon him, each of them came from his home, and they met together to go and sympathize with Job and comfort him. |
| KJV | ¶ Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him. |
| ASV | Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place: Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite; and they made an appointment together to come to bemoan him and to comfort him. |
| YLT | And three of the friends of Job hear of all this evil that hath come upon him, and they come in each from his place — Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite — and they are met together to come in to bemoan him, and to comfort him; |
| WEB | Now when Job’s three friends heard of all this evil that had come on him, they each came from his own place: Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite; and they made an appointment together to come to sympathize with him and to comfort him. |
| BBE | And Job's three friends had word of all this evil which had come on him. And they came every one from his place, Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite. So they came together to a meeting-place, in order that they might go and make clear to Job their grief for him, and give him comfort. |
The translations agree on the key themes of sympathy and comfort in this verse.
The structure has one main clause followed by two subordinate clauses, detailing the actions taken by Job's friends.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
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 2:11
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 Friends Come to Comfort Himgenerated
Job 2:11 describes how Job's three friends heard about the adversity that had befallen him and decided to come together from their respective homes to sympathize with him. This act of coming together highlights the importance of friendship and support during times of suffering, as they sought to comfort Job in his distress, which is a central theme in the Book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 6:14 | A despairing man should have the kindness of his friend, even if he forsakes the fear of the Almighty. |
| 2 | Job 16:20 | My friends are my scoffers as my eyes pour out tears to God. |
| 3 | Job 19:19–21 | All my best friends despise me, and those I love have turned against me. |
| 4 | Job 42:7 | After the LORD had spoken these words to Job, He said to Eliphaz the Temanite, “My wrath is kindled against you and your two friends. For you have not spoken about Me accurately, as My servant Job has. |
| 5 | Proverbs 17:17 | A friend loves at all times, and a brother is born for adversity. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — נָחַם, naḥamgenerated
The Hebrew word נָחַם (naḥam) means to comfort or show pity. It is built from a root that conveys feelings of sorrow and compassion, often implying a desire to alleviate someone's pain. This verb is used in various forms throughout the Old Testament, indicating both emotional support and the act of comforting.
In this verse, נָחַם captures the essence of what Job's friends aimed to do: to console him in his suffering. Their visit was not just a social call but a deliberate effort to provide comfort and support during a challenging time.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we analyze the verse according to the Berean Standard Bible (BSB), which emphasizes the act of comforting Job.
Sentence Structuregenerated
The finite verb יִּשְׁמְע֞וּ (they heard) governs the entire sentence, with several phrases detailing the actions of Job's friends. The structure emphasizes the sequence of their hearing about Job's suffering and their subsequent actions.
The sentence is composed of a main clause and several subordinate phrases, including the prepositional phrases indicating the origin of the friends and their purpose in coming together. This hierarchical structure clarifies the narrative flow.
Septuagint Backgroundgenerated
The Septuagint translates נָחַם as παρακαλέσαι, which means 'to comfort' or 'to exhort.' This choice reflects a similar intent to provide solace, though it may suggest a more active encouragement than the Hebrew term.
This translation indicates a slight widening of meaning, as it encompasses both comfort and encouragement, aligning with the supportive role of Job's friends.
In plain words — the whole versegenerated
Job 2:11 tells us that Job's three friends, Eliphaz, Bildad, and Zophar, heard about the troubles that had come upon him. They each came from their homes to meet together and show sympathy and comfort to Job.
Frequently Asked Questionsgenerated
They came to sympathize with him and offer comfort after hearing about his suffering.
Eliphaz means 'my God is gold' and he is one of Job's friends who came to comfort him.
They came together to support him, showing their friendship and concern for his well-being.
Their meeting signifies the importance of community and support during difficult times, highlighting the role of friendship.
Reflection Questionsgenerated
- How can I be a supportive friend to someone who is suffering?
- What does it mean to show sympathy to others in distress?
- In what ways can I offer comfort to those in need?
- How can I apply the lessons from Job's friends in my own life?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on Job's friends and their motivations for coming to comfort him, providing insights into the narrative.
In the meantime, while the friends investigated Job’s case and made preparations for their journey, there is no doubt that many days passed. They were all lords and men of princely rank.Early Church Fathers on Job 2 →
Job’s friends came to do both things, since he had suffered both. On the one hand, Job’s possessions and his children were taken from him, and on the other hand his entire body was covered with leprosy.Early Church Fathers on Job 2 →
HISTORICAL INTERPRETATION. Now when Job's three friends heard of all this evil that was come upon him, they came everyone from his own place;Early Church Fathers on Job 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 2:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow when Job's three friends heard of all this evil that was come upon him,.... Of the loss of his substance, servants, and children, and of his own health; the news of which soon spread in the
Read John Gill on Job 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they
Read Robert Jamieson on Job 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey were persons then eminent for birth and quality, for wisdom and knowledge, and for the profession of the true religion, being probably of the posterity of Abraham, and akin to Job, and living in the same country with him.
Read Matthew Poole on Job 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 2:11 Now when Job’ s three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him. Ver. 11. And when Job’ s three friends] His familiar friends, that did eat of his bread, as Psalms 41:9, that were as his own soul, Deuteronomy 13:6, his bosom friends, and, therefore, precious jewels, such as could both keep counsel and give counsel. Of such there are but few to be found. Friends, there is no friend, said Socrates (φιλοι, ουδειςφιλος). Faithful friends, saith another, are in this age all for…
Read John Trapp on Job 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Eliphaz the Temanite.—Teman was the son of Eliphaz, the son of Esau, to whose family this Eliphaz is probably to be referred (Genesis 36:4; Genesis 36:10-11). If so, this may roughly indicate the date of the book. The inhabitants of Teman, which lay north-east of Edom, were famed for their wisdom (Jeremiah 47:7). Bildad the Shuhite probably derived his origin from Shuah, the son of Abraham by Keturah (Genesis 25:2). Of the district from which Zophar the Naamathite came nothing is known. It probably derived its name from a Naamah or Naaman, of which there were several (e.g., Genesis 4:22; 1 Kings 14:21; Genesis 46:21; Numbers 26:40; 2 Kings 5:1), as names of persons or places called…
Read Charles John Ellicott on Job 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Job's three friends] The first was Eliphaz the Temanite; or, as the Septuagint has it, ΕλιφαζὁΘαιμανωνβασιλευς, Eliphaz the king on the Thaimanites. Eliphaz was one of the sons of Esau; and Teman, of Eliphaz, Genesis 36:10-11. Teman was a city of Edom, Jeremiah 49:7-20; Ezekiel 25:13; Amos 1:11-12. Bildad the Shuhite] Or, as the Septuagint, ΒαλδαδὁΣυχεωντυραννος, Baldad, tyrant of the Suchites. Shuah was the son of Abraham by Keturah: and his posterity is reckoned among the Easterns. It is supposed he should be placed with his brother Midian, and his brother's sons Sheba and Dedan. See Genesis 25:2-3. Dedan was a city of Edom, see Jeremiah 49:8, and seems to have been situated…
Read AdamClarke on Job 2 →CambridgeThe Cambridge Bible for Schools and Colleges11–13. Job’s three friends, having heard of his misfortunes, come to condole with him How long time intervened between Job’s second affliction and the arrival of his friends cannot be accurately ascertained. From the allusions in chaps. 7, 19, and 30, it is probable that a considerable time elapsed. A man of Job’s rank would not choose his friends from the men of inferior station around him; they would be, like himself, Eastern princes, all but his equals in rank and influence. Their abodes would therefore be distant from one another, and more distant from his, and travelling in the East is slow. The tone of Job’s mind, too, as reflected in ch. 3, has undergone a change, the effect, no…
Read Cambridge on Job 2 →Albert Barnes1798–1870Barnes' Notes on the BibleNow when Job’s three friends heard - It would seem from this that these men were his particular friends. They came every one from his own place - His residence.
Read Albert Barnes on Job 2 →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
Now when Job’s three friends—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite—heard about all this adversity that had come upon him, each of them came from his home, and they met together to go and sympathize with Job and comfort him.
Now when Job’s three friends heard of all this evil that had come on him, they each came from his own place: Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite; and they made an appointment together to come to sympathize with him and to comfort him.
Now when Job’s three friends—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite—heard about all this adversity that had come upon him, each of them came from his home, and they met together to go and sympathize with Job and comfort him.
When Job’s three friends heard about all this calamity that had happened to him, each of them came from his own country – Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They met together to come to show sympathy for him and to console him.
Tyndale line
¶ Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.
Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place: Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite; and they made an appointment together to come to bemoan him and to comfort him.
Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: and they made an appointment together to come to bemoan him and to comfort him.
Now when Job's three friends heard of all this evil that had come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite; for they had made an appointment together to come to mourn with him, and to comfort him.
Nowe when Iobs three friends heard of all this euill that was come vpon him, they came euery one from his owne place, to wit, Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they were agreed together to come to lament with him, and to comfort him.
Strictly literal
And three friends of Job heard of all this evil that was come upon him. And they came each one from his place: Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite; and they made an appointment together to come to condole with him and to comfort him.
And three of the friends of Job hear of all this evil that hath come upon him, and they come in each from his place — Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite — and they are met together to come in to bemoan him, and to comfort him;
And three of the friends of Job hear of all this evil that has come on him, and they each come in from his place—Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite—and they have met together to come to bemoan him, and to comfort him;
When now the three friends of Job had heard of all this evil that was come over him, they came every one from his own place, Eliphaz the Themanite, and Bildad the Shuchite, and Zophar the Na'amthite; and they met together to come to condole with him and to comfort him.
Now when Job's three friends heard of all this evil that had come on him, each of them came from his own place: Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They set a time to come to mourn with him and to comfort him.
From the Latin
Now when Job’s three friends heard all the evil that had befallen him, they came every one from his own place, Alphas the Themanite, and Baldad the Suhite, and Sophar the Naamathite. For they had made an appointment to come together and visit him, and comfort him.
Simplified
When three of Job's friends heard of all the trouble that had happened to him, they each left their homes: Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They met together and went to comfort and console him.
And Job's three friends had word of all this evil which had come on him. And they came every one from his place, Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite. So they came together to a meeting-place, in order that they might go and make clear to Job their grief for him, and give him comfort.
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 on the wording of this verse, with 18 of the 25 words matched. This consistency reflects a shared understanding of the events surrounding Job's friends coming to comfort him.
וַֽיִּשְׁמְע֞וּ שְׁלֹ֣שֶׁת׀ רֵעֵ֣י אִיּ֗וֹב אֵ֣ת כָּל־ הָרָעָ֣ה הַזֹּאת֮ הַבָּ֣אָה עָלָיו֒ וַיָּבֹ֙אוּ֙ אִ֣ישׁ מִמְּקֹמ֔וֹ אֱלִיפַ֤ז הַתֵּימָנִי֙ וּבִלְדַּ֣ד הַשּׁוּחִ֔י וְצוֹפַ֖ר הַנַּֽעֲמָתִ֑י וַיִּוָּעֲד֣וּ יַחְדָּ֔ו לָב֥וֹא לָנֽוּד־ ל֖וֹ וּֽלְנַחֲמֽוֹ׃
18 of the 25 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 2:11
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.
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Adj — AdjHAcbsc
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אִיּוֹב (Iyowb) refers to Job, a patriarch known for his patience, as described in the book of Job. The name is associated with the meaning 'hated' or 'persecuted.' It is mentioned in the context of the Exile and Return, and its exact meaning remains uncertain.
אִיּוֹב n.pr.m. Job (meaning unknown)
base
H347 אִיּוֹב
347 'Iyowb ee-yobe'
from 340; hated (i.e. persecuted); Ijob, the patriarch famous
for his patience:--Job.
see HEBREW for 0340
אִיּוֹב (iy.yov) — Job.
A man living at the time of Exile and Return, first mentioned at Job.1.1
Also named: Iōb (Ἰώβ "Job" G2492)
§ Job = "hated"
a patriarch, the subject of the book of Job
N-proper — Noun proper masculineHNpm
job ('iyobh, meaning of name doubtful; some conjecturing "object of enmity," others "he who turns," etc., to God; both uncertain guesses; Iob): The titular hero of the Book of Job, represented as a wealthy and pious land-holder who lived in patriarchal times, or at least conditions, in the land of Uz, on the borders of Idumea. Outside of the Book of Job he is mentioned by Ezekiel (Eze 14:14,20) as one of 3 great personages whose representative righteousness would presumably avail, if that of any individuals could, to redeem the nation; the other two being Noah, an ancient patriarch, and Daniel, a contemporary of the prophet. It is difficult to determine whether Job was an actual personage or not. If known through legend, it must have been on account of some such experience as is narrated in the book, an experience unique enough to…
Job
Persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezek. 14:14, 20) and of submissive patience under the sorest calamities (James 5:11). His history, so far as it is known, is recorded in his book.
the patriarch, from whom one of the books of the Old Testament is named. His residence in the land of Uz marks him as belonging to a branch of the Aramean race, which had settled in the lower part of Mesopatamia (Probably to the south or southeast of Palestine, in Idumean Arabia), adjacent to the Sabeans and Chaldeans. The opinions of Job and his friends are thus peculiarly interesting as exhibiting an aspect of the patriarchal religion outside of the family of Abraham, and as yet uninfluenced by the legislation of Moses. The form of worship belongs essentially to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood, it is thoroughly domestic in form and spirit. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life. What we know of his history is given in the book that bears his name.
A patriarch distinguished for his integrity and piety, his wealth, honors, and domestic happiness, whom God permitted, for the trial of his faith, to be deprived of friends, property, and health, and at once plunged into deep affliction. He lived in the land of Uz, lying, it is generally thought, in Eastern Edom, probably not far from Bozrah.
THE BOOK OF JOB, has originated much criticism, and on many points a considerable diversity of opinion still exists. Sceptics have denied its inspiration, and called it a mere philosophical romance; but no one who respects revelation can entertain this notion, or doubt that Job was a real person. Inspired writers testify to both. See Eze 14:14 Jas 5:11, and compare 1Co 3:19 with
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Art | V-Qal-Perf-3fs — Particle · verb qal perfect third person feminine singularHTd/Vqp3fs
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
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
Prep | Suff — Preposition · suffixHR/Sp3ms
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
wun.
See NUMBER.
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
אֱלִיפַז (Eliyphaz) refers to a name meaning 'my God is (fine) gold.' It denotes both a son of Esau and a friend of Job. The entries highlight his lineage, including his mother Adah and his children, as well as his role in the Book of Job.
אֱלִיפַז n.pr.m. (God of fine gold?)
son of Esau
friend of Job
base
H464 אֱלִיפַז (God of fine gold?) . son of Esau
. friend of Job
464 'Eliyphaz el-ee-faz'
from 410 and 6337; God of gold; Eliphaz, the name of one of
Job's friends, and of a son of Esau:--Eliphaz.
see HEBREW for 0410
see HEBREW for 06337
אֱלִיפַז (e.li.phaz) — Eliphaz.
A man of the Edomites living at the time of the Patriarchs, first mentioned at Gen.36.4;
son of: Esau (H6215) and Adah (H5711H);
half-brother of: Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); married to Timna (H8555);
father of: Teman (H8487), Omar (H0201), Zepho (H6825), Gatam (H1609), Kenaz (H7073), Amalek (H6002H) and Korah (H7141H)
§ Eliphaz = "my God is (fine) gold"
1) Esau's son, father of Teman
2) the Temanite friend of Job
אֱלִיפַז (e.li.phaz) — Eliphaz.
A man living at the time of the Patriarchs, first mentioned at Job.2.11
§ Eliphaz = "my God is (fine) gold"
1) Esau's son, father of Teman
2) the Temanite friend of Job
N-proper — Noun proper masculineHNpm
Eliphaz
God his strength. (1.) One of Job’s “three friends” who visited him in his affliction (4:1). He was a “Temanite”, i.e., a native of Teman, in Idumea. He first enters into debate with Job. His language is uniformly more delicate and gentle than that of the other two, although he imputes to Job special sins as the cause of his present sufferings. He states with remarkable force of language the infinite purity and majesty of God (4:12-21; 15:12-16).
(2.) The son of Esau by his wife Adah, and father of several Edomitish tribes (Gen. 36:4, 10, 11, 16).
(God is his strength). The son of Esau and Adah, and the father of Teman. (Genesis 36:4; 1 Chronicles 1:35,36) The chief of the "three friends" of Job. He is called "the Temanite;" hence it is naturally inferred that he was a descendant of Teman. On him falls the main burden of the argument, that God’s retribution in this world is perfect and certain, and that consequently suffering must be a proof of previous sin. Job 4,5,15,22. The great truth brought out by him is the unapproachable majesty and purity of God. (Job 4:12-21; 15:12-16) [JOB, JOB, BOOK OF]
the endeavor of God
תֵּימָנִי (teymaní) refers to a Temanite, someone from Teman, a region east of Idumea. It is derived from תֵּימָן (Teman), which is associated with Esau's grandson and a duke of Edom. The entries consistently identify it as a descriptor for a descendant or inhabitant of Teman.
תֵּימָנִי adj.gent. the land of the Temanites
base
H8489 תֵּימָנִי the land of the Temanites
8489 Teymaniy tay-maw-nee'
patronymically from 8487; a Temanite or descendant of
Teman:--Temani, Temanite.
see HEBREW for 08487
תֵּימָנִי (te.ma.ni) — Temanite.
Someone from Teman
Group of te.man (תֵּימָן "Teman" H8487H)
§ Temanite or Temani "southward"
1) an inhabitant of Teman located east of Idumea
2) a descendant of Teman, the grandson of Esau and a duke of Edom
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
Temanite
A man of Teman, the designation of Eliphaz, one of Job’s three friends (Job 2:11; 22:1).
an inhabitant of Teman.
→ See TEMAN
בִּלְדַּד (bil-dad) refers to Bildad, one of Job's friends in the Old Testament, specifically mentioned in Job 2:11. The name is associated with the idea of 'confusing love' and is noted as having an uncertain derivation. He is recognized as the second friend who engages with Job during his trials.
בִּלְדַּד n.pr.m. 2nd friend of Job
base
H1085 בִּלְדַּד
1085 Bildad bil-dad'
of uncertain derivation; Bildad, one of Job's
friends:--Bildad.
בִּלְדַּד (bil.dad) — Bildad.
A man living at the time of the Patriarchs, first mentioned at Job.2.11
§ Bildad = "confusing (by mingling) love"
the second friend of Job
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
bil'-dad (bildadh, "Bel has loved"): The second of the three friends of Job who, coming from distant regions, make an appointment together to condole with and comfort him in his affliction (Job 2:11). He is from Shuah, an unknown place somewhere in the countries East and Southeast of Palestine (or the designation Shuhite may be intended to refer to his ancestor Shuah, one of Abraham's sons by Keturah, Ge 25:2), and from his name (compounded with Bel, the name of a Babylonian deity) would seem to represent the wisdom of the distant East. His three speeches are contained in Job 8; 18; For substance they are largely an echo of what Eliphaz has maintained, but charged with somewhat increased vehemence (compare Job 8:2; 18:3,4)…
Bildad
Son of contention, one of Job’s friends. He is called “the Shuhite,” probably as belonging to Shuah, a district in Arabia, in which Shuah, the sixth son of Abraham by Keturah, settled (Gen. 25:2). He took part in each of the three controversies into which Job’s friends entered with him (Job 8:1; 18:1; 25:1), and delivered three speeches, very severe and stern in their tone, although less violent than those of Zophar, but more so than those of Eliphaz.
(son of contention), the second of Job’s three friends. He is called "the Shuhite," which implies both his family and nation. (Job 2:11) (B.C. about 2000.)
A descendant of Abraham by Keturah, Ge 25:1,2. Shuah and his brethren were located in Arabia Petraea; and thus Bildad the Shuhite was a neighbor and friend of Job, and came to condole with him in his affliction, Job 2:11; 8:1-22; 18:1-21; 25:1-6. His chief topics are the suddenness, swiftness, and terribleness of God’s wrath upon hypocrites and oppressors.
שׁוּחִי (Shuchiy) refers to a Shuhite, a descendant of Shuach, and is primarily associated with Bildad, a character in the Book of Job. The term is derived from the root word for Shuach, which means 'wealth.' It is used as an ethnic designation in the context of Job 2:1.
שׁוּחִי, שֻׁחִי adj.gent.
base
H7747 שׁוּחִי, שֻׁחִי
7747 Shuchiy shoo-khee'
patronymic from 7744; a Shuchite or descendant of
Shuach:--Shuhite.
see HEBREW for 07744
שׁוּחִי (shu.chi) — Shuhite.
Someone descended from Shuh(?), first mentioned at Job.2.1
§ Shuhite, of Shua "wealth"
an ethnic appellative applied only to Bildad, the friend of Job
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
shoo'-hit (shuchi): Cognomen of Bildad, one of Job's friends (Job 2:11; 8:1; 18:1; 25:1; 42:9). The place referred to cannot be definitely located.
See BILDAD; SHUAH.
Shuhite
A designation of Bildad (Job 2:11), probably because he was a descendant of Shuah.
(decendant of Shuah). This ethnic appellative "Shuhite" is frequent in the book of Job, but only as the apithet of one person, Bildad The local indications of this book point to a region on the western side of Chaldea, bordering on Arabia; and exactly in this locality, above Hit and on both sides of the Euphrates, are found, in the Assyrian inscriptions, the Tsahi , a powerful people. It is probable that these were the Shuhites.
צֹפַר (Tsowphar) refers to Zophar, one of Job's friends in the Old Testament. The name is associated with the meaning 'sparrow' and is derived from a root meaning 'departing.' Zophar is first mentioned in Job 2:11 as the third friend who comes to comfort Job.
צֹפַר and צוֹפַר n.pr.m. Job’s third friend
base
H6691 צֹפַר, צוֹפַר
6691 Tsowphar tso-far'
from 6852; departing; Tsophar, a friend of Job:--Zophar.
see HEBREW for 06852
צוֹפַר (tso.phar) — Zophar.
A man living at the time of the Patriarchs, first mentioned at Job.2.11
§ Zophar = "sparrow"
the 3rd friend of Job
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
zo'-far (tsphar, meaning doubtful, supposed from root meaning "to leap"; Sophar): One of the three friends of Job who, hearing of his affliction, make an appointment together to visit and comfort him. He is from the tribe of Naamah, a tribe and place otherwise unknown, for as all the other friends and Job himself are from lands outside of Palestine, it is not likely that this place was identical with Naamah in the West of Judah (Jos 15:41). He speaks but twice (Job 11; 20); by his silence the 3rd time the writer seems to intimate that with Bildad's third speech (Job 25; see under BILDAD) the friends' arguments are exhausted. He is the most impetuous and dogmatic of the three (compare Job 11:2,3; 20:2,3); stung to passionate response by Job's presumption in maintaining that he is…
Zophar
Chirping, one of Job’s friends who came to condole with him in his distress (Job 2:11. The LXX. render here “king of the Mineans” = Ma’in, Maonites, Judg. 10:12, in Southern Arabia). He is called a Naamathite, or an inhabitant of some unknown place called Naamah.
(sparrow), one of the three friends of Job. (Job 2:11; 11:1; 20:1; 42:9)
נַעֲמָתִי (Na`amathiy) refers to a Naamathite, someone from the place Naamah, which is associated with pleasantness. This term is used to describe Zophar, one of Job's friends, mentioned in Job 2:11. The word is built from a patrial form linked to the name Naamah.
נַעֲמָתִי adj.gent. (from unused n.pr.)
base
H5284 נַעֲמָתִי
5284 Na`amathiy nah-am-aw-thee'
patrial from a place corresponding in name (but not
identical) with 5279; a Naamathite, or inhabitant of
Naamah:--Naamathite.
see HEBREW for 05279
נַעֲמָתִי (na.a.ma.ti) — Naamathite.
Someone descended from Naamath(?), first mentioned at Job.2.11
§ Naamathite, of Naamah "pleasantness"
an inhabitant of Naamah ; describes Zophar the friend of Job
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
na'-a-ma-thit, na-am'-a-thit (na`amdthi, "a dweller in Naaman"; ho M(e)inaion basileus): The description of Zophar, one of Job's friends (Job 2:11; 11:1; 20:1, etc.). Naamah is too common a place-name to permit of the identification of Zophar's home; the Septuagint renders it as "king of the Minaeans."
Naamathite
The designation of Zophar, one of Job’s three friends (Job 2:11; 11:1), so called from some place in Arabia, called Naamah probably.
the Gentile name of one of Job’s friends, Zophar the Naamathite. (Job 2:11; 11:1; 20:1; 42:9) There is no other trace of this name in the Bible, and the town whence it is derived is unknown. (But as Uz was in Arabia, probably the Naamah where he lived was on the Arabian borders of Syria.)
יָעַד (ya`ad) is a Hebrew verb meaning to appoint or fix upon, often in the context of time or place. It encompasses meanings such as to gather or assemble by appointment, to meet, and to designate someone for a role, including betrothal. The entries indicate various grammatical forms, including reflexive and causative uses, but do not present significant disagreement among sources.
יָעַד vb. appoint
Qal appoint, a time; place; a rod; assign or designate as concubine
Niph.
reflexive, meet at an appointed place
meet by appointment
gather, assemble by appointment
Po‛ēl Pf.
Hiph. Impf. who will make me meet him at the appointed place (of judgment)
Hoph. Pt. be set, placed before
base
H3259 יָעַד appoint .appoint, a time; place; a rod; assign or designate as concubine
. . reflexive, meet at an appointed place
. meet by appointment
. gather, assemble by appointment
.Pf.
. Impf. who will make me meet him at the appointed place (of judgment)
. Pt. be set, placed before
3259 ya`ad yaw-ad'
a primitive root; to fix upon (by agreement or appointment);
by implication, to meet (at a stated time), to summon (to
trial), to direct (in a certain quarter or position), to
engage (for marriage): -agree,(maxke an) appoint(-ment,a
time), assemble (selves), betroth, gather (selves, together),
meet (together), set (a time).
יָעַד (ya.ad) — to appoint.
1) to fix, appoint, assemble, meet, set, betroth
1a)(Qal) to appoint, assign, designate
1b) (Niphal)
1b1) to meet
1b2) to meet by appointment
1b3) to gather, assemble by appointment
1c) (Hiphil) to cause to meet
1d) (Hophal) to be set, be placed before, be fixed
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
Adv — AdverbHD
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
The Hebrew word נוּד (*nuwd*) is a primitive root meaning to move to and fro or wander. It encompasses a range of actions including shaking, fluttering, and showing grief, as well as more figurative uses like taunting or consoling. The entries detail various forms and nuances, such as causing others to wander or moving oneself in grief.
נוּד vb. move to and fro, wander, shudder, shew grief
Qal
move to and fro, wander aimlessly, as fugitive
flutter
waver, wave, shake
shew grief (i.e. by shaking or nodding head)
Hiph.
cause to wander aimlessly, as fugitives
make a wagging, wag with the head
Hoph. and the worthless, like briers made to flutter (tossed away) are they
Hithpo‛lel
move oneself to and fro, sway, totter
shake oneself, in excitement
bemoan oneself
base
H5110 נוּד move to and fro, wander, shudder, shew grief
5110 nuwd nood
a primitive root; to nod, i.e. waver; figuratively, to
wander, flee, disappear; also (from shaking the head in
sympathy), to console, deplore, or (from tossing the head in
scorn) taunt:--bemoan, flee, get, mourn, make to move, take
pity, remove, shake, skip for joy, be sorry, vagabond, way,
wandering.
נוּד (nud) — to wander.
1) to shake, waver, wander, move to and fro, flutter, show grief, have compassion on
1a) (Qal)
1a1) to move to and fro, wander (aimlessly), take flight
1a2) to flutter
1a3) to waver, wave, shake
1a4) to show grief
1a4a) to lament, condole, show sympathy
1b) (Hiphil)
1b1) to cause to wander (aimlessly)
1b2) to make a wagging, wag (with the head)
1c) (Hithpolel)
1c1) to move oneself to and fro, sway, totter
1c2) to shake oneself
1c3) to bemoan oneself
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
→ General scriptures concerning Job 2:11-13; 6:14; 22:29; Ec 7:2; Php 2:1,2; Jas 1:27; 1Pe 3:8
→ See AFFLICTED
→ See AFFLICTIONS
→ See JESUS, COMPASSION OF
→ See PITY
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
Conj | Prep | V-Piel-Inf-a | Suff — Conjunction · preposition · verb piel infinitive construct common · suffixHC/R/Vpcc/Sp3ms