Job 20:25 — Word Study
WLCשָׁלַף֮ וַיֵּצֵ֪א מִגֵּ֫וָ֥ה וּ֭בָרָק מִֽמְּרֹרָת֥וֹ יַהֲלֹ֗ךְ עָלָ֥יו אֵמִֽים׃
BSAIt is drawnshâlaph■ [pulled, extracted] out ofyâtsâʼ▸ his backgêvâh△ [body, behind] the gleaming pointbârâq [glittering, shining, sword, arrowhead] from his livermᵉrôrâh [gall, bile] Terrorsʼêymâh [fears, dread] comehâlak▸ [go, proceed] over himʻal [upon, above]
| Greek | English | Parsing |
|---|---|---|
| שָׁלַף֮ | he will draw [it] out | Verb, Qal, perfect third person masculine singular |
| וַיֵּצֵ֪א | and it came out | Verb, Qal, sequential imperfect third person masculine singular |
| מִגֵּ֫וָ֥ה | from [the] back | Preposition, noun common feminine singular absolute |
| וּ֭בָרָק | and lightning | Conjunction, noun common masculine singular absolute |
| מִֽמְּרֹרָת֥וֹ | from gall-bladder his | Preposition, noun common feminine singular construct, suffix |
| יַהֲלֹ֗ךְ | it will come | Verb, Qal, imperfect third person masculine singular |
| עָלָ֥יו | on him | Preposition, suffix |
| אֵמִֽים׃ | terrors | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is drawn out of his back, the gleaming point from his liver. Terrors come over him. |
| KJV | It is drawn, and cometh out of the body; yea, the glittering sword cometh out of his gall: terrors are upon him. |
| ASV | He draweth it forth, and it cometh out of his body; Yea, the glittering point cometh out of his gall: Terrors are upon him. |
| YLT | One hath drawn, And it cometh out from the body, And a glittering weapon from his gall proceedeth. On him [are] terrors. |
| WEB | He draws it out, and it comes out of his body. Yes, the glittering point comes out of his liver. Terrors are on him. |
| BBE | He is pulling it out, and it comes out of his back; and its shining point comes out of his side; he is overcome by fears. |
All translations agree on the rendering of this verse, maintaining consistency in the imagery and meaning.
The verse consists of a main clause followed by descriptive phrases, emphasizing the actions and their consequences.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבָּרָק
verbשָׁלַף
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 20:25
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 — The Fate of the Wickedgenerated
Job 20:25 is part of a speech by Job that discusses the fate of the wicked. In this passage, Job uses vivid imagery to depict the terror that befalls those who oppose God. The surrounding verses emphasize the inevitability of divine retribution, illustrating how the wicked may escape momentarily but ultimately face judgment. This theme resonates throughout the Book of Job, where the nature of suffering and justice is explored.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 16:13 | His archers surround me. He pierces my kidneys without mercy and spills my gall on the ground. |
| 2 | Deuteronomy 32:41 | when I sharpen My flashing sword, and My hand grasps it in judgment, I will take vengeance on My adversaries and repay those who hate Me. |
| 3 | 2 Samuel 18:14 | But Joab declared, “I am not going to wait like this with you!” And he took three spears in his hand and thrust them through the heart of Absalom while he was still alive in the oak tree. |
| 4 | Psalm 7:12 | If one does not repent, God will sharpen His sword; He has bent and strung His bow. |
| 5 | Job 6:4 | For the arrows of the Almighty have pierced me; my spirit drinks in their poison; the terrors of God are arrayed against me. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — שָׁלַף, sha.Lafgenerated
The verb שָׁלַף (*sha.Laf*) means to draw out or pull something from its place. It can refer to actions such as drawing a sword from its sheath or pulling a plant from the ground. The parsing indicates it is a perfect tense verb, suggesting a completed action by a subject, in this case, the wicked.
This word captures the moment of extraction, emphasizing the violent and sudden nature of the action. Job uses this term to convey the idea that the wicked will face a swift and terrifying fate, as if something deadly is being drawn forth from within them.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of שָׁלַף, rendering it as 'drawn out' or similar phrases.
Sentence Structuregenerated
The finite verbs שָׁלַף and יָצָא govern the structure of the verse, with the first indicating the action of drawing out and the second indicating the act of coming out. The phrase structure emphasizes the sequence of actions, where the drawing out leads to the emergence of terror.
The arrangement of the words highlights the cause-and-effect relationship: the drawing out from the back leads to terror coming over the subject, illustrating the inevitable consequences of wickedness.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלַף with διεχέλθοι, which suggests a similar action of coming forth but may imply a broader interpretation of the event. This choice indicates a slight widening of the concept from a specific drawing out to a more general emergence.
The choice of words in the Septuagint reflects the translators' understanding of the underlying themes of judgment and terror associated with the wicked.
In plain words — the whole versegenerated
Job 20:25 describes how the wicked will face a terrifying fate. Job uses the imagery of something being drawn out from the back and the point from the liver to illustrate the suddenness and severity of judgment. This verse is part of a larger discussion about the consequences of wickedness.
Frequently Asked Questionsgenerated
This imagery suggests a violent extraction, indicating the severity of the fate that befalls the wicked.
The gleaming point symbolizes a weapon or source of pain, emphasizing the idea of impending judgment.
It illustrates the belief that the wicked will ultimately face consequences for their actions, reinforcing the theme of divine retribution.
The terrors represent the fear and dread that accompany the judgment of the wicked, highlighting their inevitable fate.
Reflection Questionsgenerated
- How does the imagery in this verse reflect the nature of divine judgment?
- In what ways can we see the consequences of wickedness in our own lives or society?
- What does this passage teach us about the relationship between actions and their outcomes?
- How can we apply the lessons of this verse to encourage righteousness in ourselves and others?
The early church on this verse — how the Fathers read it
Early commentary on this verse reflects on the nature of judgment and the fate of the wicked, as seen in the writings of Gregory the Dialogist.
Ver. 25. He is drawn and cometh out of his sheath, yea, lightening in his bitterness. 31. This wicked man lays plots in arts of robbery on his neighbours.Early Church Fathers on Job 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 20:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIt is drawn, and cometh out of the body,.... That is, the arrow with which a wicked man is stricken through; either it is drawn, and comes out of the quiver, as Broughton; or rather is drawn out of
Read John Gill on Job 20 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt is drawn, and cometh out of the body; yea, the glittering sword cometh out of his gall: terrors are upon him.
Read Robert Jamieson on Job 20 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is drawn; either, 1. A sword, which may be understood out of this Hebrew verb, which is for the most part used of that weapon, as ,31 Jud 8:20, &c., and out of the following branch of the verse. Or, 2. The arrow last mentioned, which had entered into his body, and now was drawn out of it either by himself, or by some other person, as is frequent in that case, if peradventure he might be cured. Out of the body; or, out of his body, i.e. the body of the wounded man; as appears both by the next clause of the verse, which is added to explain the former; where it is out of his gall; and from the use of this Hebrew word, which signifies a man’ s body or carcass, as . The glittering sword: the…
Read Matthew Poole on Job 20 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 20:25 It is drawn, and cometh out of the body; yea, the glittering sword cometh out of his gall: terrors [are] upon him.Ver. 25. It is drawn, and cometh out of the body] That is, the arrow out of the quiver, or the sword out of the sheath, as the Vulgate translateth it. By a like metaphor the body is called the soul’ s sheath, Daniel 7:15. But I rather take it properly: It cometh out of his body that is, out of the wicked man’ s body, who is under such a deep and deadly wound as Jehoram was, whom Jehu shot through the heart; and as William Rufus was by Walter Tyrrel, who in hunting mistook him for a deer. Yea, the glittering sword cometh out of his gall] And so the wound must needs be…
Read John Trapp on Job 20 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Yea, terrors overtake him.—Even when he has escaped a second and a third calamity, terrors shall still be upon him. This was all perfectly true in a sense, yea, even a truism, but it was utterly false in its application to Job himself.
Read Charles John Ellicott on Job 20 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. It is drawn, and cometh out] This refers to archery: The arrow is drawn out of the sheaf or quiver, and discharged from the bow against its mark, and pierces the vitals, and passes through the body. So Coverdale. - The arowe shal be taken forth, and go out at his backe.
Read AdamClarke on Job 20 →
CambridgeThe Cambridge Bible for Schools and Colleges25. It is drawn] Rather, he draweth it forth—that is, the arrow (Job 20:24). the glistering sword] Rather, the glittering shaft (Isaiah 49:2), or, more generally, the glittering steel; what is meant is the arrow that strikes the sinner through (Job 20:24). He draws it out hoping to save himself, not knowing that he is mortally stricken, but with the drawing of it out there fall on him the terrors of death. The picture, particularly the last isolated sentence “terrors are upon him,” is graphic.
Read Cambridge on Job 20 →
Albert Barnes1798–1870Barnes' Notes on the BibleIt is drawn - Or rather, “he draws” - that is, he draws out the arrow that has been shot at him; or it may mean, as Prof.
Read Albert Barnes on Job 20 →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
It is drawn out of his back, the gleaming point from his liver. Terrors come over him.
He draws it out, and it comes out of his body. Yes, the glittering point comes out of his liver. Terrors are on him.
It is drawn out of his back, the gleaming point from his liver. Terrors come over him.
When he pulls it out and it comes out of his back, the gleaming point out of his liver, terrors come over him.
Tyndale line
It is drawn, and cometh out of the body; yea, the glittering sword cometh out of his gall: terrors are upon him.
He draweth it forth, and it cometh out of his body; Yea, the glittering point cometh out of his gall: Terrors are upon him.
He draweth it forth, and it cometh out of his body: yea, the glittering point cometh out of his gall; terrors are upon him.
It is drawn, and cometh out of the body; yes, the glittering sword cometh out of his gall: terrors are upon him.
The arrowe is drawen out, and commeth forth of the body, and shineth of his gall, so feare commeth vpon him.
Strictly literal
He draweth it forth; it cometh out of his body, and the glittering point out of his gall: terrors are upon him.
One hath drawn, And it cometh out from the body, And a glittering weapon from his gall proceedeth. On him [are] terrors.
One has drawn, || And it comes out from the body, || And a glittering weapon proceeds from his gall. Terrors [are] on him.
He draweth it, and it cometh out of the body; yea, out of his gall the glittering [arrow] cometh forth: over him come the terrors [of death].
He pulls it out of his back and the gleaming point comes out of his liver. Terrors come over him.
From the Latin
The sword is drawn out, and cometh forth from its scabbard, and glittereth in his bitterness: the terrible ones shall go and come upon him.
Simplified
The arrow is pulled out of their gall bladder, glistening with blood. They are absolutely terrified!
He is pulling it out, and it comes out of his back; and its shining point comes out of his side; he is overcome by fears.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their rendering of Job 20:25, with six out of the eight words matched. The differences primarily lie in the word order and specific phrasing, but the essential imagery and meaning remain consistent across both texts.
שָׁלַף֮ וַיֵּצֵ֪א מִגֵּ֫וָ֥ה וּ֭בָרָק מִֽמְּרֹרָת֥וֹ יַהֲלֹ֗ךְ עָלָ֥יו אֵמִֽים׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 20:25
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 שָׁלַף (*shalaph*) is a primitive root meaning to draw out, off, or to pull up. It encompasses actions such as drawing off or plucking, and can also refer to growth, like a blade of grass shooting up. The entries consistently highlight these meanings without significant disagreement.
שָׁלַף vb. draw out, off
base
H8025 שָׁלַף draw out, off
8025 shalaph saw-laf'
a primitive root; to pull out, up or off:--draw (off), grow
up, pluck off.
שָׁלַף (sha.laph) — to draw.
1) to draw out or off, take off
1a) (Qal)
1a1) to draw out
1a2) to draw off
1a3) to shoot up, draw out (of blade of grass on roof)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
גֵּוָה (gevah) is a feminine noun meaning 'back.' It refers to the physical back of a person and can also denote the concept of being 'behind.' The word appears in Job 20:25, where it is used in a specific context.
גֵּוָה n.f. back Jb 20:25
ref
H1465 גֵּוָה
1465 gevah gay-vaw'
feminine of 1460; the back, i.e. (by extensive) the
person:--body.
see HEBREW for 01460
גֵּוָה (ge.vah) — back.
1) the back
adv
2) (CLBL) behind
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
בָּרַק (baraq) refers to lightning and its associated phenomena, such as flashes of light or gleams. It can also describe a bright or glittering object, like a sword or an arrowhead. The entries consistently emphasize its connection to the natural phenomenon of lightning, with no significant disagreement among lexicons.
בָּרַק vb. flash, of lightning
base
בָּרָק n.m. lightning
lit. mostly pl. = lightnings, lightning flashes
fig. (always sing.) of flashing arrow-head
base
H1300a בָּרַק flash of lightning H1300b בָּרָק lightning
1300 baraq baw-rawk'
from 1299; lightning; by analogy, a gleam; concretely, a
flashing sword:--bright, glitter(-ing sword), lightning.
see HEBREW for 01299
בָּרַק (ba.raq) — to use lightning.
to flash (with lightning)
בָּרָק (ba.raq) — lightning.
1) lightning
1a) lightnings, lightning flashes
1b) of flashing arrow-head (fig.)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
lit'-ning (baraq, chaziz; astrape): Lightning is caused by the discharge of electricity between clouds or between clouds and the earth. In a thunder-storm there is a rapid gathering of particles of moisture into clouds and forming of large drops of rain. This gathers with it electric potential until the surface of the cloud (or the enlarged water particles) is insufficient to carry the charge, and a discharge takes place, producing a brilliant flash of light and the resulting thunder-clap. Thunder-storms are common in Syria and Palestine during the periods of heavy rain in the spring and fall and are often severe. Lightning is usually accompanied by heavy rainfall or by hail, as at the time of the plague of hail (Ex 9:24).
See HAIL.
In the Scriptures it is used:
Lightning
Frequently referred to by the sacred writers (Nah. 1:3-6). Thunder and lightning are spoken of as tokens of God’s wrath (2 Sam. 22:15; Job 28:26; 37:4; Ps. 135:7; 144:6; Zech. 9:14). They represent God’s glorious and awful majesty (Rev. 4:5), or some judgment of God on the world (20:9).
מְרֹרָה (mrorah) refers to a bitter substance, including gall and poison. It is derived from the root word for bitterness and can denote bile or venom, particularly from a serpent. The entries consistently emphasize its association with bitterness and toxic substances.
[מְרֹרָה] n.f. bitter thing, gall, poison
base
H4846 [מְרֹרָה] bitter thing, gall, poison
4846 mrorah mer-o-raw'
or mrowrah {mer-o-raw'}; from 4843; properly, bitterness;
concretely, a bitter thing; specifically bile; also venom (of
a serpent):--bitter (thing), gall.
see HEBREW for 04843
מְרֹרָה (me.ro.rah) — gall.
1) bitter thing, gall, poison
1a) gall, gall-bladder (seat of gall)
1b) poison, venom
1c) bitter thing
1d) bitterness
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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 · suffixHRd/Sp3ms
The Hebrew word אֵימָה (*'eymah*) means terror or dread. It is derived from a root related to fear and can also refer to an idol in a figurative sense. The entries consistently emphasize its meanings of fright and horror.
אֵימָה 17 n.f. terror, dread
base
H367 אֵימָה terror, dread
367 'eymah ay-maw'
or (shortened) remah {ay-maw'}; from the same as 366; fright;
concrete, an idol (as a bugbear):--dread, fear, horror, idol,
terrible, terror.
see HEBREW for 0366
אֵימָה (e.mah) — terror.
terror, dread
N-fp — Noun common · masculine plural absoluteHNcmpa
