Job 27:8 — Word Study
WLCכִּ֤י מַה־ תִּקְוַ֣ת חָ֭נֵף כִּ֣י יִבְצָ֑ע כִּ֤י יֵ֖שֶׁל אֱל֣וֹהַּ נַפְשֽׁוֹ׃
BSAForkîy [since, because] what [is]mâh the hopetiqvâh [expectancy, cord of attachment] of the godlesschânêph [profane, hypocritical] whenkîy he is cut offbâtsaʻ▸ [stopped, severed] whenkîy Godʼĕlôwahh [Eloah, the one true deity] takes awayshâlâh△▸ [extracts, draws out] his lifenephesh [soul, living being]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| מַה־ | what? | Pronoun |
| תִּקְוַ֣ת | [is the] hope of | Noun common, feminine singular construct |
| חָ֭נֵף | a godless [person] | Adj |
| כִּ֣י | if | Particle |
| יִבְצָ֑ע | he will cut off | Verb, Qal, imperfect third person masculine singular |
| כִּ֤י | if | Particle |
| יֵ֖שֶׁל | he will take away | Verb, Qal, jussive third person masculine singular |
| אֱל֣וֹהַּ | God | Noun common, masculine singular absolute |
| נַפְשֽׁוֹ׃ | life his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For what is the hope of the godless when he is cut off, when God takes away his life? |
| KJV | For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul? |
| ASV | For what is the hope of the godless, though he get him gain, When God taketh away his soul? |
| YLT | For what [is] the hope of the profane, When He doth cut off? When God doth cast off his soul? |
| WEB | For what is the hope of the godless, when he is cut off, when God takes away his life? |
| BBE | For what is the hope of the sinner when he is cut off, when God takes back his soul? |
All translations agree on the rendering of תִּקְוַ֣ת as 'hope'.
The sentence has one main clause followed by two subordinate clauses that provide conditions and actions related to the main idea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹוהַּ
verbבָּצַע
The sentence as the grammar sees it Open the tree ›
1 of 10 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 27:8
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 Reflection on the Fate of the Wickedgenerated
Job 27:8 presents a rhetorical question about the hope of the godless, who face the ultimate severance from life. Job is contemplating the fate of the wicked, emphasizing the absence of hope when God decides to take away their life. This verse follows a declaration of Job's stance against his enemies, setting the stage for a deeper exploration of justice and divine retribution, as seen in the surrounding verses, including Job 27:7 and Job 27:9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 11:20 | But the eyes of the wicked will fail, and escape will elude them; they will hope for their last breath.” |
| 2 | Job 13:16 | Moreover, this will be my salvation, for no godless man can appear before Him. |
| 3 | Job 15:34 | For the company of the godless will be barren, and fire will consume the tents of bribery. |
| 4 | Job 20:5 | the triumph of the wicked has been brief and the joy of the godless momentary? |
| 5 | Job 31:3 | Does not disaster come to the unjust and calamity to the workers of iniquity? |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — תִּקְוַ֣ת, tik.Vatgenerated
The noun תִּקְוָה (tikvah) means both 'cord' and 'hope.' It conveys a sense of expectancy or longing, suggesting that hope is like a cord that binds one to the future. In this verse, it emphasizes the idea that the godless have no such binding expectation when faced with death.
As a feminine singular construct, it indicates a specific type of hope, one that is tied to the individual’s actions and relationship with God. The absence of this hope for the godless underscores their severance from divine favor.
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 finite verb יִבְצָ֑ע (he will cut off) governs the main clause, with two subordinate clauses that elaborate on the conditions surrounding the godless. The structure emphasizes the sequential nature of the actions: the cutting off leads to the taking away of life.
The subject of the main clause is אֱל֣וֹהַּ (God), which highlights divine agency in the fate of the godless. The arrangement of clauses reflects a logical flow, leading from the hope of the godless to their ultimate fate.
Septuagint Backgroundgenerated
The Septuagint translates תִּקְוַ֣ת as ἐλπὶς (hope), aligning closely with the Hebrew meaning. This choice reinforces the concept of expectation and reliance on God, a theme prevalent in both texts.
The Greek word ἀσεβεῖ corresponds to חָנֵף, emphasizing the irreligious nature of the godless, which is consistent with the Hebrew context.
In plain words — the whole versegenerated
Job 27:8 asks what hope the godless have when they are cut off from life by God. This highlights the idea that those who do not live righteously have no expectation of divine favor or salvation when facing death.
Frequently Asked Questionsgenerated
Job is questioning the validity of hope for those who live without regard for God, suggesting that they have no real expectation of salvation.
The phrase 'cut off' signifies a severance from life and relationship with God, highlighting the finality of death for the godless.
This verse reflects Job's understanding of divine justice, where the fate of the wicked is to face the consequences of their actions without hope.
This implies that God has the authority to end life, reinforcing the idea that divine judgment is a key theme in Job's discourse.
Reflection Questionsgenerated
- What does this verse teach about the consequences of living a life apart from God?
- How can I find hope in God even in difficult circumstances?
- In what ways do I see the contrast between the righteous and the godless in my own life?
- How does understanding the fate of the godless affect my perspective on justice and mercy?
The early church on this verse — how the Fathers read it
Early commentators like Gregory the Dialogist and Olympiodorus of Alexandria reflect on this verse to discuss the hope of the godless and the nature of divine justice.
For what is the hope of the hypocrite, if he seize with covetousness, and God free not his soul? Will God hear his cry, when trouble cometh upon him? The hypocrite, who in the Latin language is termed pretender,Early Church Fathers on Job 27 →
What hope, he says, does the impious have, even though he has lived so far? With what sort of assurance does he expect any salvation from God like that by which I trust to be saved? How will he confidently invoke God,Early Church Fathers on Job 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 27:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor what [is] the hope of the hypocrite,.... In religion, who seems to be what he is not, a holy and righteous man; professes to have what he has not, the grace of God; pretends to do what he does
Read John Gill on Job 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor what is the hope of the hypocrite, though he hath gained, when God taketh away his soul? 'What hope hath the hypocrite, notwithstanding all his gains, when?' etc.
Read Robert Jamieson on Job 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere is no reason why I should envy or desire the portion of wicked men; for though they ofttimes prosper in the world, as I have said, and seem to be great gainers, yet death, which hasteneth to all men, and to me especially, will show that they are far greater losers, and die in a most wretched and desperate condition; having no hope either of continuing in this life, which they chiefly desire, or of enjoying a better life, which they never regarded. But I have a firm and well-grounded hope, not of that temporal restitution which you promised me, but of a blessed immortality after death, and therefore am none of these hopeless hypocrites, as you account me. Taketh away; or, expelleth, or…
Read Matthew Poole on Job 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 27:8 For what [is] the hope of the hypocrite, though he hath gained, when God taketh away his soul?Ver. 8. For what is the hope of the hypocrite, &c.] Here Job proveth himself to be no hypocrite, by his and their different character and carriage, especially under affliction. Though God kill Job, yet he will trust in him; but "what is the hope of the hypocrite?" &c. He that maketh a bridge of his own shadow must needs fall into the brook. The common hope thinks it takes hold of God; but it is but as a child that catcheth at the shadow on the wall, which he thinks he holdeth fast in his hand, but soon finds it otherwise; so shall the hypocrite at death, his hope shall be then as the…
Read John Trapp on Job 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) What is the hope?—Better, What is the hope of the godless, though he get him gain, when God taketh away his soul?
Read Charles John Ellicott on Job 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. What is the hope of the hypocrite] The word חנף chaneph, which we translate, most improperly, hypocrite, means a wicked fellow, a defiled, polluted wretch, a rascal, a knave, a man who sticks at nothing in order to gain his ends. In this verse it means a dishonest man, a rogue, who by overreaching, cheating, c., has amassed a fortune. When God taketh away his soul?] Could he have had any well grounded hope of eternal blessedness when he was acquiring earthly property by guilt and deceit? And of what avail will this property be when his soul is summoned before the judgment-seat? A righteous man yields up his soul to God the wicked does not, because he is afraid of God, of death, and…
Read AdamClarke on Job 27 →CambridgeThe Cambridge Bible for Schools and Colleges8. The verse most probably means, For what is the hope of the godless man when God cutteth off, When he taketh away his soul? lit. when He cutteth off, when God draweth out his soul. The comfortless state of the ungodly man (A. V. hypocrite, see on ch. Job 8:13), who has no trust in God, is described in three conditions of his history, first, when he is at the moment of death, when God “cutteth (him) off” and “draweth out his soul” (Job 27:8); second, when calamity overtakes him (Job 27:9); and in general, in his whole life (Job 27:10).
Read Cambridge on Job 27 →Albert Barnes1798–1870Barnes' Notes on the BibleFor what is the hope of the hypocrite? - The same sentiment which Job here advances had before been expressed by Bildad; see it explained in the notes at Job 8:13 following It had also been expressed
Read Albert Barnes on Job 27 →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 what is the hope of the godless when he is cut off, when God takes away his life?
For what is the hope of the godless, when he is cut off, when God takes away his life?
For what is the hope of the godless when he is cut off, when God takes away his life?
For what hope does the godless have when he is cut off, when God takes away his life?
Tyndale line
For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?
For what is the hope of the godless, though he get him gain, When God taketh away his soul?
For what is the hope of the godless, though he get him gain, when God taketh away his soul?
For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?
For what hope hath the hypocrite when he hath heaped vp riches, if God take away his soule?
Strictly literal
For what is the hope of the ungodly, when [God] cutteth him off, when God taketh away his soul?
For what [is] the hope of the profane, When He doth cut off? When God doth cast off his soul?
For what [is] the hope of the profane, || When He cuts off? When God casts off his soul?
For what is the hope of the hypocrite, when he hath gained unjust wealth, when God casteth forth his soul?
For what is the hope of a godless man when God cuts him off, when God takes away his life?
From the Latin
For what is the hope of the hypocrite if through covetousness he take by violence, and God deliver not his soul?
Simplified
For what hope do those who reject God have when he cuts them down, when God brings their lives to an end?
For what is the hope of the sinner when he is cut off, when God takes back his soul?
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 presents Job 27:8 consistently, while the Septuagint matches 8 of the 10 words, indicating a close relationship in meaning despite differences in word order. Both texts convey the same essential message about the fate of the godless.
כִּ֤י מַה־ תִּקְוַ֣ת חָ֭נֵף כִּ֣י יִבְצָ֑ע כִּ֤י יֵ֖שֶׁל אֱל֣וֹהַּ נַפְשֽׁוֹ׃
8 of the 10 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 27:8
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…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
תִּקְוָה (tiqvah) means both 'cord' and 'hope.' It is derived from a root meaning to attach or bind, reflecting a sense of expectancy or longing. The term encompasses concepts of hope, expectation, and the outcomes of what is hoped for, as noted in various lexicons.
[תִּקְוָה] n.f. cord
base
תִּקְוָה 34 n.f. hope
hope
= ground of hope
things hoped for, outcome
base
H8615a תִּקְוָה cord H8615b תִּקְוָה hope . hope
. = ground of hope
. things hoped for, outcome
8615 tiqvah tik-vaw'
from 6960; literally, a cord (as an attachment (compare
6961)); figuratively, expectancy:--expectation ((-ted)),
hope, live, thing that I long for.
see HEBREW for 06960
see HEBREW for 06961
תִּקְוָה (tiq.vah) — cord.
cord
תִּקְוָה (tiq.vah) — hope.
1) hope, expectation
1a) hope
1b) ground of hope
1c) things hoped for, outcome
N-fs — Noun common · feminine singular constructHNcfsc
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…
חָנֵף (chaneph) refers to someone who is profane or irreligious, often implying a sense of being hypocritical or morally soiled by sin. The term is consistently associated with a lack of piety and is used in contexts that highlight its negative connotations.
חָנֵף adj. profane, irreligious
base
H2611 חָנֵף profane, irreligious
2611 chaneph khaw-nafe'
from 2610; soiled (i.e. with sin), impious:--
hypocrite(-ical).
see HEBREW for 02610
חָנֵף (cha.neph) — profane.
hypocritical, godless, profane, hypocrite, irreligious
Adj — AdjHAamsa
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
בָּצַע (batsa`) is a Hebrew verb meaning to cut off or break off. It encompasses actions like gaining through violence, finishing, or fulfilling something. The entries suggest a range of meanings from wrongful gain to completion. There is no significant disagreement among the lexicons on its definitions.
[בָּצַע] vb. cut off, break off, gain by violence
Qal cut off, break off
Pi. cut off, (dis)sever; = finish, complete; accomplish (= carry out, fulfil); violently make gain of
base
H1214 [בָּצַע] cut off, break off, gain by violence .cut off, break off
. cut off, (dis)sever; = finish, complete; accomplish (= carry out, fulfil); violently make gain of
1214 batsa` baw-tsah'
a primitive root to break off, i.e. (usually) plunder;
figuratively, to finish, or (intransitively) stop:--(be)
covet(- ous), cut (off), finish, fulfill, gain (greedily),
get, be given to (covetousness), greedy, perform, be wounded.
בָּצַע (ba.tsa) — to cut off.
: to cut off
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
1b2) to finish, complete, accomplish
1b3) to violently make gain of
בָּצַע (ba.tsa) — to cut off: to end.
: to end
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
1b2) to finish, complete, accomplish
1b3) to violently make gain of
בָּצַע (ba.tsa) — to cut off: to gain.
: to end
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
שָׁלָה (shalah) is a Hebrew verb meaning to draw out or extract. It is a primitive root related to the idea of removal, particularly in the context of death. The word appears in Job 27:8, where it conveys the notion of taking away.
[שָׁלָה] vb. draw out, extract;—Qal Jb 27:8
ref
H7953 שָׁלָה
7953 shalah shaw-law'
a primitive root (rather cognate (by contraction) to the base
of 5394, 7997 and their congeners through the idea of
extracting); to draw out or off, i.e. remove (the soul by
death):--take away.
see HEBREW for 05394
see HEBREW for 07997
שָׁלָה (sha.lah) — to extract.
(Qal) to draw out, extract
V-Qal-Imperf-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms