Job 21:28 — Word Study
WLCכִּ֤י תֹֽאמְר֗וּ אַיֵּ֥ה בֵית־ נָדִ֑יב וְ֝אַיֵּ֗ה אֹ֤הֶל׀ מִשְׁכְּנ֬וֹת רְשָׁעִֽים׃
BSAForkîy you sayʼâmar▸ Whereʼayêh now is the nobleman’snâdîyb [at this moment, in this situation, prince, generous, or willing] housebayith [dwelling place, family home] and whereʼayêh are the tentsʼôhel [tabernacles, places of dwelling] in which the wickedrâshâʻ [morally wrong, guilty of sin] dwellmishkân [reside, live]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| תֹֽאמְר֗וּ | you say | Verb, Qal, imperfect second person masculine plural |
| אַיֵּ֥ה | where? | Particle |
| בֵית־ | [is the] house of | Noun common, masculine singular construct |
| נָדִ֑יב | a noble [person] | Noun common, masculine singular absolute |
| וְ֝אַיֵּ֗ה | and where? | Conjunction, particle |
| אֹ֤הֶל׀ | [is the] tent of | Noun common, masculine singular construct |
| מִשְׁכְּנ֬וֹת | [the] dwelling places of | Noun common, feminine plural construct |
| רְשָׁעִֽים׃ | wicked [people] | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For you say, ‘Where now is the nobleman’s house, and where are the tents in which the wicked dwell?’ |
| KJV | For ye say, Where is the house of the prince? and where are the dwelling places of the wicked? |
| ASV | For ye say, Where is the house of the prince? And where is the tent wherein the wicked dwelt? |
| YLT | For ye say, 'Where [is] the house of the noble? And where the tent — The tabernacles of the wicked?' |
| WEB | For you say, ‘Where is the house of the prince? Where is the tent in which the wicked lived?’ |
| BBE | For you say, Where is the house of the ruler, and where is the tent of the evil-doer? |
The translations agree on the interpretation of נָדִיב as 'nobleman.'
The verse consists of one main clause followed by two questions, creating a rhetorical structure that emphasizes Job's challenge.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 21:28
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 Challenge to His Friendsgenerated
Job 21:28 presents Job's challenge to his friends, who have suggested that his suffering is a result of sin. Job counters their arguments by questioning the apparent prosperity of the wicked, asking where their noble houses and tents are, implying that their fate is not as secure as it seems. This theme resonates throughout the book of Job as he grapples with the justice of God in the face of human suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 20:7 | he will perish forever, like his own dung; those who had seen him will ask, ‘Where is he?’ |
| 2 | Psalm 37:36 | yet he passed away and was no more; though I searched, he could not be found. |
| 3 | Psalm 52:5–6 | Surely God will bring you down to everlasting ruin; He will snatch you up and tear you away from your tent; He will uproot you from the land of the living. Selah |
| 4 | Habakkuk 2:9–11 | Woe to him who builds his house by unjust gain, to place his nest on high and escape the hand of disaster! |
| 5 | Zechariah 5:4 | I will send it out, declares the LORD of Hosts, and it will enter the house of the thief and the house of him who swears falsely by My name. It will remain inside his house and destroy it, down to its timbers and stones.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — נָדִיב, na.Divgenerated
The word נָדִיב (na.div) refers to a noble or generous person, often implying someone of high rank or character. It is derived from a root meaning voluntary or willing, suggesting a person who is inclined to act generously or nobly. In this context, it highlights the contrast between the nobleman and the wicked, emphasizing the irony in Job's question about the fate of the wicked.
Job's use of the term here serves to challenge the assumptions about the wicked's prosperity, suggesting that their noble houses may not be as enduring as they appear.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is תֹֽאמְר֗וּ, you say, which introduces a rhetorical question. The structure features two clauses that each pose a question about the whereabouts of the nobleman's house and the tents of the wicked. This parallel structure emphasizes the contrast between the noble and the wicked.
The use of questions highlights Job's challenge to his friends, inviting them to consider the reality of the wicked's situation rather than accepting their assumptions about divine justice.
Septuagint Backgroundgenerated
The Septuagint translates נָדִיב as ἄρξοντος, which means 'ruler' or 'leader.' This choice suggests a broader interpretation of the term, emphasizing authority and power rather than just nobility or generosity.
This translation reflects the Greek understanding of social hierarchy, which may differ from the Hebrew connotation of noble character.
In plain words — the whole versegenerated
Job 21:28 shows Job questioning his friends about the fate of the wicked. He asks where the nobleman's house is and where the tents of the wicked are, challenging their beliefs about justice and prosperity. Job's inquiry highlights the tension between appearances and reality in the lives of the wicked.
Frequently Asked Questionsgenerated
Job is challenging the belief that the wicked always suffer while the righteous prosper, suggesting that the fate of the wicked is uncertain.
Tents symbolize temporary dwelling places, indicating that the wicked's prosperity is not lasting and can be taken away.
This verse encapsulates Job's struggle with the idea of divine justice, questioning the conventional wisdom held by his friends about suffering and righteousness.
The term 'noble' refers to someone of high character or rank, contrasting with the wicked and highlighting the irony in Job's question about their fate.
Reflection Questionsgenerated
- What does this verse teach us about the nature of justice and prosperity in the world?
- How can we reconcile the apparent success of the wicked with our understanding of God's justice?
- In what ways do we see the contrast between the righteous and the wicked in our own lives?
- How might Job's questions encourage us to think critically about our assumptions regarding morality and success?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 21:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor ye say,.... Or "have said", or "[I know] that ye say"; or "[that] ye are about to say" (a); it is in your hearts and minds, and just ready to come out of your lips, and what you will say next:
Read John Gill on Job 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor ye say, Where is the house of the prince? and where are the dwelling places of the wicked? Ye say - referring to Zophar (Job 20:7).
Read Robert Jamieson on Job 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe say, to wit, in your minds. Where is the house of the prince? i.e. it is no where, it is lost and gone. This is spoken either, 1. Of Job, or his eldest son, whose house God had lately overthrown. Or rather, 2. In general of wicked princes or potentates, as the following answer showeth. So the meaning of the question is, that it was apparent from common observation, that eminent judgments, even in this life, were sooner or later the portion of all ungodly men. Where are the dwelling-places of the wicked? which is added to limit the former expression, and to show that he spoke only of wicked princes.
Read Matthew Poole on Job 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 21:28 For ye say, Where [is] the house of the prince? and where [are] the dwelling places of the wicked?Ver. 28. For ye say, Where is the house of the prince?] Ye say though not in so many words, yet upon the matter, Where is this man’ s (Job’ s) princely pomp and port, that but even now was so splendid? A prince they called Job in a jeer, and by contraries, Per ironiam et antiphrasin, saith Vatablus, because he had been rich, and should have been liberal and munificent, but had not been so. The apostle calleth the Pharisees and philosophers, in like sort, "princes of this world," 1 Corinthians 2:8. And where are the dwelling places] The palaces, large and lofty, ut sunt praetoria et…
Read John Trapp on Job 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Of the prince—i.e., of the generous, virtuous, princely man?—the antithesis to the wicked man. “Behold I know your thoughts, for ye say, How can we tell who is virtuous and who is wicked? and consequently we know not to which catalogue you belong.” They had all along been insinuating that, though he seemed to be righteous, he was really wicked.
Read Charles John Ellicott on Job 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. For ye say, Where is the house of the prince?] In order to prove your point, ye ask, Where is the house of the tyrant and oppressor? Are they not overthrown and destroyed? And is not this a proof that God does not permit the wicked to enjoy prosperity?
Read AdamClarke on Job 21 →CambridgeThe Cambridge Bible for Schools and Colleges28. house of the prince] “Prince” here perhaps in a bad sense like the classical “tyrant,” cf. Isaiah 13:2. the dwelling places of the wicked] Or, the tents in which the wicked dwelt, lit. the tent of the dwellings of the wicked. The question, Where is the house of the prince? implies that it has been swept away and has disappeared.
Read Cambridge on Job 21 →Albert Barnes1798–1870Barnes' Notes on the BibleFor ye say, Where is the house of the prince? - That is, you maintain that the house of the wicked man, in a high station, will be certainly over thrown.
Read Albert Barnes on Job 21 →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
For you say, ‘Where now is the nobleman’s house, and where are the tents in which the wicked dwell?’
For you say, ‘Where is the house of the prince? Where is the tent in which the wicked lived?’
For you say, ‘Where now is the nobleman’s house, and where are the tents in which the wicked dwell?’
For you say, ‘Where now is the nobleman’s house, and where are the tents in which the wicked lived?’
Tyndale line
For ye say, Where is the house of the prince? and where are the dwelling places of the wicked?
For ye say, Where is the house of the prince? And where is the tent wherein the wicked dwelt?
For ye say, Where is the house of the prince? and where is the tent wherein the wicked dwelt?
For ye say, Where is the house of the prince? and where are the dwelling places of the wicked?
For ye say, Where is the princes house? and where is the tabernacle of the wickeds dwelling?
Strictly literal
For ye say, Where is the house of the noble? and where the tent of the dwellings of the wicked?
For ye say, 'Where [is] the house of the noble? And where the tent — The tabernacles of the wicked?'
For you say, Where [is] the house of the noble? And where the tent—the dwelling places of the wicked?
For ye say, Where is the house of the noble-minded? and where is the tent of the dwelling-places of the wicked?
For you say, 'Where now is the house of the prince? Where is the tent in which the wicked man once lived?'
From the Latin
For you say: Where is the house of the prince? and where are the dwelling places of the wicked?
Simplified
You may ask me, ‘Where is the home of the great man? Where is the place where the wicked live?’
For you say, Where is the house of the ruler, and where is the tent of the evil-doer?
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 reads, 'For you say, “Where now is the nobleman’s house, and where are the tents in which the wicked dwell?”' The Septuagint closely matches this, with eight out of nine words corresponding to the Hebrew text, although it presents them in a different order and structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, indicating that they likely agree with the Masoretic Text in this instance.
כִּ֤י תֹֽאמְר֗וּ אַיֵּ֥ה בֵית־ נָדִ֑יב וְ֝אַיֵּ֗ה אֹ֤הֶל׀ מִשְׁכְּנ֬וֹת רְשָׁעִֽים׃
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 21:28
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
The Hebrew word אַיֵּה (*'ayeh*) means "where?" and is used as an interrogative adverb. It can refer to the location of persons or things and may also be used rhetorically. The word is derived from a prolonged form of another root, but the entries do not provide further details on its usage in specific verses.
אַיֵּה 46 interr.adv. Where?
base
H346 אַיֵּה Where?
346 'ayeh ah-yay'
prolonged from 335; where?:--where.
see HEBREW for 0335
אַיֵּה (ay.yeh) — where?.
1) where?
1a) of persons, things
1b) rhetorical
Part — ParticleHTi
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
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…
נָדִיב (nadiyb) conveys meanings of being inclined, generous, and noble. It is derived from a root meaning voluntary or willing, and can refer to a noble person or grandee, sometimes with a connotation of tyranny. The word appears in contexts related to nobility and willingness, including a mention in Song of Solomon 6:12.
נָדִיב adj. and n.m. inclined, generous, noble
incited, inclined, willing
noble, princely, in rank
noble in mind and character
base
H5081 נָדִיב inclined, generous, noble
5081 nadiyb naw-deeb'
from 5068; properly, voluntary, i.e. generous; hence,
magnanimous; as noun, a grandee (sometimes a tyrant):--free,
liberal (things), noble, prince, willing ((hearted)).
see HEBREW for 05068
נָדִיב (na.div) — noble: willing.
: willing
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Also means: na.div (נָדִיב ": noble" H5081H)
§ A man living at the time of United Monarchy, only mentioned at Sng.6.12
נָדִיב (na.div) — noble.
: noble
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Adj — Noun common · masculine singular absoluteHNcmsa
The Hebrew word אַיֵּה (*'ayeh*) means "where?" and is used as an interrogative adverb. It can refer to the location of persons or things and may also be used rhetorically. The word is derived from a prolonged form of another root, but the entries do not provide further details on its usage in specific verses.
אַיֵּה 46 interr.adv. Where?
base
H346 אַיֵּה Where?
346 'ayeh ah-yay'
prolonged from 335; where?:--where.
see HEBREW for 0335
אַיֵּה (ay.yeh) — where?.
1) where?
1a) of persons, things
1b) rhetorical
Conj | Part — Conjunction · particleHC/Ti
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
N-ms — Noun common · masculine singular constructHNcmsc
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…
מִשְׁכָּן (mishkan) means 'dwelling-place' or 'tabernacle.' It is derived from a root meaning to dwell and can refer to various types of residences, including the Tabernacle in the Old Testament. The term encompasses both literal and figurative meanings, such as a grave or the Temple.
מִשְׁכָּן 139 n.m. dwelling-place, ‘tabernacle’
base
H4908 מִשְׁכָּן dwelling-place, ‘tabernacle’
4908 mishkan mish-kawn'
from 7931; a residence (including a shepherd's hut, the lair
of animals, figuratively, the grave; also the Temple);
specifically, the Tabernacle (properly, its wooden
walls):--dwelleth, dwelling (place), habitation, tabernacle,
tent.
see HEBREW for 07931
מִשְׁכָּן (mish.kan) — tabernacle.
1) dwelling place, tabernacle
1a) dwelling-place
1b) dwellings
Aramaic equivalent: mish.kan (מִשְׁכַּן "habitation" H4907)
N-mp — Noun common · feminine plural constructHNcfpc
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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa