Job 20:6 — Word Study
WLCאִם־ יַעֲלֶ֣ה לַשָּׁמַ֣יִם שִׂיא֑וֹ וְ֝רֹאשׁ֗וֹ לָעָ֥ב יַגִּֽיעַ׃
BSAThoughʼim his arrogancesîyʼ△ [excellency, loftiness, pride] reachesʻâlâh▸ [mount up, ascend] the heavensshâmayim [the visible universe, the sky] and his headrôʼsh [the topmost part of the body] touchesnâgaʻ▸ [strike, reach unto] the cloudsʻâb [a dark cloud, a thicket, a sign of God's presence]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | though | Particle |
| יַעֲלֶ֣ה | it will go up | Verb, Qal, imperfect third person masculine singular |
| לַשָּׁמַ֣יִם | to the heavens | Preposition, noun common masculine plural absolute |
| שִׂיא֑וֹ | loftiness his | Noun common masculine singular construct, suffix |
| וְ֝רֹאשׁ֗וֹ | and head his | Conjunction, noun common masculine singular construct, suffix |
| לָעָ֥ב | to the cloud[s] | Preposition, noun common masculine singular absolute |
| יַגִּֽיעַ׃ | it will reach | Verb, Hiphil, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though his arrogance reaches the heavens, and his head touches the clouds, |
| KJV | Though his excellency mount up to the heavens, and his head reach unto the clouds; |
| ASV | Though his height mount up to the heavens, And his head reach unto the clouds; |
| YLT | Though his excellency go up to the heavens, And his head against a cloud he strike — |
| WEB | Though his height mount up to the heavens, and his head reach to the clouds, |
| BBE | Though he is lifted up to the heavens, and his head goes up to the clouds; |
The translations agree on the overall meaning but differ in the specific rendering of שִׂיא.
The sentence is structured with two main clauses connected by a conjunction, emphasizing the relationship between the pride and its extent.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָלָה
The sentence as the grammar sees it Open the tree ›
1 of 7 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 20:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Fate of the Wickedgenerated
Job 20:6 is part of a larger discourse where Job reflects on the fleeting nature of the wicked's triumph and the ultimate consequences of their arrogance. This verse highlights the contrast between their lofty pride and the certainty of their downfall, serving as a warning against arrogance and self-exaltation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 11:4 | “Come,” they said, “let us build for ourselves a city with a tower that reaches to the heavens, that we may make a name for ourselves and not be scattered over the face of all the earth.” |
| 2 | Isaiah 14:13–14 | You said in your heart: “I will ascend to the heavens; I will raise my throne above the stars of God. I will sit on the mount of assembly, in the far reaches of the north. |
| 3 | Daniel 4:11–22 | The tree grew large and strong; its top reached the sky, and it was visible to the ends of the earth. |
| 4 | Amos 9:2 | Though they dig down to Sheol, from there My hand will take them; and though they climb up to heaven, from there I will pull them down. |
| 5 | Obadiah 1:3–4 | The pride of your heart has deceived you, O dwellers in the clefts of the rocks whose habitation is the heights, who say in your heart, ‘Who can bring me down to the ground?’ |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שִׂיא, si.'Ogenerated
The noun שִׂיא (siy') conveys the idea of 'loftiness' or 'pride'. It suggests an elevation that is often associated with arrogance or superiority. In this verse, it describes the pride of the wicked that reaches great heights, indicating a sense of self-importance that is ultimately unfounded.
This word is used in a negative context, emphasizing that such pride is not only excessive but also leads to downfall. The parsing as a singular construct indicates that it refers specifically to the pride of an individual, underscoring the personal nature of this arrogance.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as arrogance, which aligns with the KJV's pride and the ASV's excellency.
Sentence Structuregenerated
The verse contains two main clauses, both linked by the conjunction וְ (and). The first clause describes the pride that ascends, while the second details the head that reaches the clouds. This structure emphasizes the parallelism between the two ideas, highlighting the extent of the wicked's arrogance.
The verbs יַעֲלֶ֣ה (it will go up) and יַגִּֽיעַ (it will reach) serve as the action points of the clauses, indicating movement towards lofty heights and the clouds, respectively. The Hebrew word order places emphasis on the actions of rising and reaching.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word שִׂיא is rendered as ὑψωθείς (having been exalted), which narrows the focus to the concept of being lifted up or exalted. This choice emphasizes the idea of an elevation that is not merely physical but also metaphorical, suggesting a pride that is recognized and acknowledged.
The translation choice reflects a broader interpretation of the Hebrew, indicating that the pride described is not just about height but also about the recognition and honor that comes with it.
In plain words — the whole versegenerated
Job 20:6 discusses the pride of the wicked, stating that though their arrogance reaches great heights, it ultimately leads to their downfall. This verse serves as a reminder of the temporary nature of their triumph and the certainty of their fate.
Frequently Asked Questionsgenerated
Job is illustrating the extreme pride of the wicked, suggesting that their self-importance is so great that it seems to reach the heavens.
This verse highlights the contrast between the temporary success of the wicked and their eventual judgment, a recurring theme in the Book of Job.
The clouds symbolize both the height of pride and the presence of God, suggesting that while the wicked may seem elevated, they are still subject to divine judgment.
This verse aligns with other biblical teachings that warn against pride, such as Proverbs 16:18, which states that pride goes before destruction.
Reflection Questionsgenerated
- In what ways have I seen pride affect people's lives, both positively and negatively?
- How can I guard against arrogance in my own life?
- What does this verse teach about the nature of true exaltation versus prideful elevation?
- How can I encourage humility in myself and others, reflecting on the consequences of pride?
The early church on this verse — how the Fathers read it
Early commentary on Job 20:6 reflects on the themes of pride and judgment, as seen in the writings of Gregory the Dialogist.
Ver. 6, 7. Though his pride mount up unto the heavens, and his head reach unto the clouds: Yet he shall perish at last like the dunghill. 5.Early Church Fathers on Job 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 20:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThough his excellency mount up to the heavens,.... Though, in worldly grandeur and glory, he should arrive to such a pitch as the Assyrian monarch was ambitious of, as to ascend into heaven, exalt
Read John Gill on Job 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThough his excellency mount up to the heavens, and his head reach unto the clouds; (Isaiah 14:13).
Read Robert Jamieson on Job 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough he be advanced to great dignity and authority in the world.
Read Matthew Poole on Job 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 20:6 Though his excellency mount up to the heavens, and his head reach unto the clouds;Ver. 6. Though his excellency mount up to the heavens] Though he conceit himself, and would have others hold him to be, more than a man, and to accord him divine honour. If his pride ascend even up to heaven, so the Vulgate rendereth it. If his gifts ascend up to heaven, so the Septuagint: and indeed hypocrites are ever lifted up with their gifts, as some Corinthians were with their waxen wings, 1 Corinthians 8:1, being enriched in all utterance and knowledge, and coming behind others in no gift, 1 Corinthians 1:7, yet were they babes at best, and carnal, walking as men, 1 Corinthians 3:2-3; their…
Read John Trapp on Job 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Though his excellency mount up to the heavens] Probably referring to the original state of Adam, of whose fall he appears to have spoken, Job 20:4. He was created in the image of God; but by his sin against his Maker he fell into wretchedness, misery, death, and destruction.
Read AdamClarke on Job 20 →CambridgeThe Cambridge Bible for Schools and Colleges6. his excellency] Or, his height, or rising up (Psalms 89:9); cf. Isaiah 14:13-15, Obad. Job 20:4.
Read Cambridge on Job 20 →Albert Barnes1798–1870Barnes' Notes on the BibleThough his excellency mount up to the heavens - Though he attain to the highest pitch of honor and prosperity.
Read Albert Barnes on Job 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleFirst strophe expands the aphorism just announced, (Job 20:4-5,) — Like a lofty tree, he may mount up to heaven, yet with ignominy, and, suddenly, shall he perish, and his wealth be swept away with him, (Job 20:6-11.)6.
Read Daniel Denison Whedon 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
Though his arrogance reaches the heavens, and his head touches the clouds,
Though his height mount up to the heavens, and his head reach to the clouds,
Though his arrogance reaches the heavens, and his head touches the clouds,
Even though his stature reaches to the heavens and his head touches the clouds,
Tyndale line
Though his excellency mount up to the heavens, and his head reach unto the clouds;
Though his height mount up to the heavens, And his head reach unto the clouds;
Though his excellency mount up to the heavens, and his head reach unto the clouds;
Though his excellence shall mount up to the heavens, and his head reach to the clouds;
Though his excellencie mount vp to the heauen, and his head reache vnto the cloudes,
Strictly literal
Though his height mount up to the heavens, and his head reach unto the clouds,
Though his excellency go up to the heavens, And his head against a cloud he strike —
Though his excellence goes up to the heavens, || He strikes his head against a cloud—
Though his exaltation should mount up to the heavens, and his head should reach unto the clouds;
Though his height reaches up to the heavens, and his head reaches to the clouds,
From the Latin
If his pride mount up even to heaven, and his head touch the clouds:
Simplified
Even though they are so tall they reach the heavens, even though their heads reach the clouds,
Though he is lifted up to the heavens, and his head goes up to the clouds;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in their wording. All seven Hebrew words are matched in the Greek translation, indicating that the core meaning has been preserved across these ancient texts.
אִם־ יַעֲלֶ֣ה לַשָּׁמַ֣יִם שִׂיא֑וֹ וְ֝רֹאשׁ֗וֹ לָעָ֥ב יַגִּֽיעַ׃
7 of the 7 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 20:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
שִׂיא (siy') refers to loftiness, particularly in a figurative sense related to pride. It is derived from a permutation of another root, suggesting elevation or excellency. The term is notably used in Job 20:6, where it conveys the concept of prideful elevation.
[שִׂיא] n.m. loftiness, fig. of pride:—Jb 20:6
ref
H7863 שִׂיא
7863 siy' see
from the same as 7721 by permutation; elevation:--
excellency.
see HEBREW for 07721
שִׂיא (si) — loftiness.
loftiness (of pride)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
עָב (‘ab) refers to a dark cloud or cloud mass, and can also mean a thicket. The word is derived from a root meaning to envelop or cover, suggesting density or darkness. It appears in contexts related to clouds and thick vegetation, as noted in 2 Chronicles 4:17.
עָב 53 n.m. dark cloud, cloud-mass, thicket
base
H5645 עָב dark cloud, cloud-mass, thicket
5645 `ab awb
(masculine and feminine); from 5743; properly, an envelope,
i.e. darkness (or density, 2 Chron. 4:17); specifically, a
(scud) cloud; also a copse:--clay, (thick) cloud, X thick,
thicket. Compare 5672.
see HEBREW for 05743
see HEBREW for 05672
עָב (av) — cloud.
1) darkness, cloud, thicket
1a) dark cloud
1b) cloud mass
1c) thicket (as refuge)
Prep | N-cs — Preposition · noun common masculine singular absoluteHRd/Ncmsa
נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.
נָגַע 150 vb. touch, reach, strike
Qal
touch
of י׳ touching earth, mountains, etc.
nearly = strike, pass. stricken
touch = harm
reach, extend to
Niph. be stricken, defeated (in battle), i.e. feign to be so
Pi. strike (with leprosy, 2 acc.)
Pu. be stricken by diseases
Hiph. cause to touch; reach, approach, arrive
base
H5060 נָגַע touch, reach, strike .. . touch
. of י׳ touching earth, mountains, etc.
. nearly = strike, pass. stricken
. touch = harm
. reach, extend to
. be stricken, defeated (in battle), i.e. feign to be so
. strike (with leprosy, 2 acc.)
. be stricken by diseases
. cause to touch; reach, approach, arrive
5060 naga` naw-gah'
a primitive root; properly, to touch, i.e. lay the hand upon
(for any purpose; euphem., to lie with a woman); by
implication, to reach (figuratively, to arrive, acquire);
violently, to strike (punish, defeat, destroy, etc.):--beat,
(X be able to) bring (down), cast, come (nigh), draw near
(nigh), get up, happen, join, near, plague, reach (up), smite,
strike, touch.
נָגַע (na.ga) — to touch.
1) to touch, reach, strike
1a) (Qal)
1a1) to touch
1a2) to strike
1a3) to reach, extend to
1a4) to be stricken
1a4a) stricken (participle)
1b) (Niphal) to be stricken, be defeated
1c) (Piel) to strike
1d) (Pual) to be stricken (by disease)
1e) (Hiphil) to cause to touch, reach, approach, arrive
1e1) to cause to touch, apply
1e2) to reach, extend, attain, arrive, come
1e3) to approach (of time)
1e4) to befall (of fate)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms