Job 28:4 — Word Study
WLCפָּ֤רַץ נַ֨חַל׀ מֵֽעִם־ גָּ֗ר הַֽנִּשְׁכָּחִ֥ים מִנִּי־ רָ֑גֶל דַּ֖לּוּ מֵאֱנ֣וֹשׁ נָֽעוּ׃
BSAFar frommin human habitationgûwr [mortal, earthly] he cutspârats■ [breaks through, digs] a shaftnachal [mine, tunnel] in places forgottenshâkach [areas, regions, overlooked, neglected] by the foot of manregel [step, path, mankind, humanity] Far from menʼĕnôwsh [people, individuals] he danglesdâlal■ [hangs, swings] and swaysnûwaʻ■ [moves, oscillates]
| Greek | English | Parsing |
|---|---|---|
| פָּ֤רַץ | he breaks open | Verb, Qal, perfect third person masculine singular |
| נַ֨חַל׀ | a shaft | Noun common, masculine singular absolute |
| מֵֽעִם־ | away from with | Preposition, preposition |
| גָּ֗ר | a sojourner | Verb, Qal, participle (active) masculine singular |
| הַֽנִּשְׁכָּחִ֥ים | forgotten | Particle, verb niphal participle (active) masculine plural |
| מִנִּי־ | from | Preposition |
| רָ֑גֶל | foot | Noun common, feminine singular absolute |
| דַּ֖לּוּ | they hang down | Verb, Qal, perfect third person common plural |
| מֵאֱנ֣וֹשׁ | away from humankind | Preposition, noun common masculine singular absolute |
| נָֽעוּ׃ | they swing | Verb, Qal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Far from human habitation he cuts a shaft in places forgotten by the foot of man. Far from men he dangles and sways. |
| KJV | The flood breaketh out from the inhabitant; even the waters forgotten of the foot: they are dried up, they are gone away from men. |
| ASV | He breaketh open a shaft away from where men sojourn; They are forgotten of the foot; They hang afar from men, they swing to and fro. |
| YLT | A stream hath broken out from a sojourner, Those forgotten of the foot, They were low, from man they wandered. |
| WEB | He breaks open a shaft away from where people live. They are forgotten by the foot. They hang far from men, they swing back and forth. |
| BBE | He makes a deep mine far away from those living in the light of day; when they go about on the earth, they have no knowledge of those who are under them, who are hanging far from men, twisting from side to side on a cord. |
Where they part company is in the rendering of פָּ֤רַץ — see How Translations Differ.
The main action is emphasized at the beginning, followed by descriptions of location and further actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּרַץ
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 28:4
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 Search for Wisdomgenerated
Job 28:4 reflects on the human endeavor to extract resources from the earth, highlighting the isolation of the places where this occurs. Job contrasts the industriousness of humanity with the hidden wisdom of God, suggesting that true understanding is found beyond mere physical labor. This passage is part of a larger discourse on the nature of wisdom and its inaccessibility, as seen throughout the chapter.
Cross References
The Key Word — פָּ֤רַץ, Pa.ratzgenerated
The verb פָּרַץ (pa.ratz) means to break through or burst open, indicating a forceful action. It is often used in contexts that imply a significant effort to penetrate barriers, whether literal like mining or figurative like overcoming challenges.
In this verse, it describes the act of cutting a shaft for mining, emphasizing the labor involved in reaching resources hidden from common view. The parsing as a perfect tense indicates a completed action, suggesting the miner has successfully broken through to access what lies beneath.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses cuts for פָּ֤רַץ and shaft for נַ֨חַל.
Sentence Structuregenerated
The finite verb פָּ֤רַץ governs the structure of the verse, indicating the primary action of breaking through. The sentence includes a prepositional phrase that describes the location of the shaft being cut, and a series of clauses that elaborate on the conditions of these remote places.
The word order emphasizes the distance from humanity, placing the action of cutting a shaft first, followed by descriptors of the forgotten areas and the subsequent actions of dangling and swaying.
Septuagint Backgroundgenerated
The Septuagint translates פָּ֤רַץ as διακοπὴ, which conveys the idea of cutting or breaking through. This choice aligns with the mining imagery, suggesting a deliberate action to access hidden resources.
The translation reflects a similar understanding of the act of mining, indicating a continuity in the interpretation of the Hebrew text.
In plain words — the whole versegenerated
Job 28:4 describes how a miner cuts a shaft in remote places where no one goes. It emphasizes the isolation of these areas and the effort required to find resources hidden from human sight.
Frequently Asked Questionsgenerated
It refers to the act of mining in remote areas that are not frequented by people, highlighting the effort to access hidden resources.
This emphasizes the isolation and remoteness of the mining locations, suggesting that they are far removed from human activity.
It describes how the mined materials may hang or sway, indicating their precarious position once extracted.
It illustrates the human pursuit of knowledge and resources, contrasting it with the deeper wisdom that is not easily accessible.
Reflection Questionsgenerated
- What does this verse teach us about the effort involved in pursuing knowledge or resources?
- How can we apply the concept of seeking out hidden wisdom in our own lives?
- In what ways do we overlook the 'forgotten places' in our own search for understanding?
- How does the imagery of mining resonate with the challenges we face in our daily lives?
The early church on this verse — how the Fathers read it
Gregory the Dialogist references this verse to discuss the hidden aspects of wisdom and the human condition in his work.
The stone likewise of darkness, and the shadow of death, the torrent divides from the people on travel. Those whom the foot of the needy man forgot, and the inaccessible ones.Early Church Fathers on Job 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 28:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe flood breaketh out from the inhabitant,.... Or, "so that there is no inhabitant" (z); of the mine, as the miner may be said to be, who lives there continually; and, when a flood of water arises,
Read John Gill on Job 28 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe flood breaketh out from the inhabitant; even the waters forgotten of the foot: they are dried up, they are gone away from men.
Read Robert Jamieson on Job 28 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse speaks either, 1. Of another great and remarkable work of God, whereby in some places either new rivers break forth, or old rivers break in upon the inhabitants, and drive them away; and in other places rivers or other waters are dried up, or derived into other channels or grounds, by which means these lands are rendered more useful and fruitful. Or rather, 2. Of an accident which commonly happens in mines, where, whilst men are digging, a flood of waters breaks in suddenly and violently upon them, and disturbs them in their work. From the inhabitant, Heb. from with the inhabitant, i.e. out of that part of the earth which the miners in a manner inhabit, or where they have their…
Read Matthew Poole on Job 28 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 28:4 The flood breaketh out from the inhabitant; [even the waters] forgotten of the foot: they are dried up, they are gone away from men.Ver. 4. The flood breaketh out from the inhabitant] Broughton rendereth it, from the spring. Others, Erumpit fluvius iuxta accolam, A river breaketh out near to the inhabitant; that is, to the miner, who is forced to leave the place, till by buckets, wheels, and other fit devices, the pits be cleared, so that they may start working again. Illae ergo utribus praegrandibus ex multis bovum coriis consutis indefesso labore exhauriuntur, adhibitis ad eam rem rotis et machinis idoneis (Merl.). Even the waters forgotten of the foot] Broughton, Unkenned of any…
Read John Trapp on Job 28 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The flood breaketh out . . . is very uncertain. We may render, Man breaketh open a shaft where none sojourneth; they are forgotten where none passeth by: i.e., the labourers in these deserted places, they hang afar from the haunts of men, they flit to and fro. Or it may be, The flood breaketh out from the inhabitants, even the waters forgotten of the foot: they are dried up, they are gone away from man: that is, the very course of rivers is subject to the will and power of man. Those who walk over the place forget that it was once a river, so completely has man obliterated the marks of it.
Read Charles John Ellicott on Job 28 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The flood breaketh out from the inhabitant] This passage is very difficult. Some think it refers to mining; others to navigation. If it refer to the former, it may be intended to point out the waters that spring up when the miners have sunk down to a considerable depth, so that the mine is drowned, and they are obliged to give it up. Previously to the invention of the steam-engine this was generally the case: hence ancient mines may be reopened and worked to great advantage, because we have the means now to take off the water which the ancient workers had not. When, therefore, floods break out in those shafts, they are abandoned; and thus they are, Forgotten of the foot] No man…
Read AdamClarke on Job 28 →
CambridgeThe Cambridge Bible for Schools and Colleges4. This verse reads as a whole, They break a shaft away from man’s abode; They are forgotten of the foot; Far away from men they hang, and swing. The first clause, lit. away from the dweller or inhabitant, describes how the miners sink their shaft deep down below and away from the abode of men above. There they are forgotten by the foot of those overhead, who walk oblivious of them. And the last clause describes how they “hang and swing,” i.e. swing suspended in cages or from ropes as they pursue their unnatural operations— half way down Hangs one that gathers samphire—dreadful trade.
Read Cambridge on Job 28 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe flood breaketh out from the inhabitant - It would be difficult to tell what idea our translators affixed to this sentence, though it seems to be a literal version of the Hebrew.
Read Albert Barnes on Job 28 →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
Far from human habitation he cuts a shaft in places forgotten by the foot of man. Far from men he dangles and sways.
He breaks open a shaft away from where people live. They are forgotten by the foot. They hang far from men, they swing back and forth.
Far from human habitation he cuts a shaft in places forgotten by the foot of man. Far from men he dangles and sways.
Far from where people live he sinks a shaft, in places travelers have long forgotten, far from other people he dangles and sways.
Tyndale line
The flood breaketh out from the inhabitant; even the waters forgotten of the foot: they are dried up, they are gone away from men.
He breaketh open a shaft away from where men sojourn; They are forgotten of the foot; They hang afar from men, they swing to and fro.
He breaketh open a shaft away from where men sojourn; they are forgotten of the foot that passeth by; they hang afar from men, they swing to and fro.
The flood breaketh out from the inhabitant: even the waters forgotten by the foot: they are dried up, they have gone away from men.
The flood breaketh out against the inhabitant, and the waters forgotten of the foote, being higher then man, are gone away.
Strictly literal
He openeth a shaft far from the inhabitants [of the earth]: forgotten of the foot, they hang suspended; away below men they hover.
A stream hath broken out from a sojourner, Those forgotten of the foot, They were low, from man they wandered.
A stream has broken out from a sojourner, || Those forgotten of the foot, || They were low, they wandered from man.
He breaketh a channel far from the inhabited place; those of unsteady foot, the poorest of men move [there about].
He breaks open a shaft away from where people live, places that are forgotten by anyone's foot. He hangs far away from people; he swings to and fro.
From the Latin
The flood divideth from the people that are on their journey, those whom the food of the needy man hath forgotten, and who cannot be come at.
Simplified
They dig a mineshaft far from where people live or anyone ever goes. They swing from ropes that hang in the pits.
He makes a deep mine far away from those living in the light of day; when they go about on the earth, they have no knowledge of those who are under them, who are hanging far from men, twisting from side to side on a cord.
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 align closely, with 9 of the 10 words matched. This indicates a strong consistency in the core message of the verse across these traditions.
פָּ֤רַץ נַ֨חַל׀ מֵֽעִם־ גָּ֗ר הַֽנִּשְׁכָּחִ֥ים מִנִּי־ רָ֑גֶל דַּ֖לּוּ מֵאֱנ֣וֹשׁ נָֽעוּ׃
9 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 28:4
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.
פָּרַץ (parats) is a Hebrew verb meaning to break through or burst out, with applications that range from literal actions like breaking open to figurative uses such as increasing or spreading. It can describe violent actions, breaches, or the act of breaking away. The entries suggest a variety of contexts, including mining and the dispersion of visions.
פָּרַץ vb. break through
Qal
break or burst out
break through, down (from without)
break into
break open, a mining shaft
break up, break in pieces
break out (violently) upon
use violence
break over [limits], increase
burst open, intrans., of wine vats
spread, i.e. become known
Niph. no vision spread abroad
Hithp. slaves who break away
base
H6555 פָּרַץ break through .. break or burst out
. break through, down (from without)
. break into
. break open, a mining shaft
. break up, break in pieces
. break out (violently) upon
. use violence
. break over [limits], increase
. burst open, intrans., of wine vats
. spread, i.e. become known
. no vision spread abroad
. slaves who break away
6555 parats paw-rats'
a primitive root; to break out (in many applications, direct
and indirect, literal and figurative):--X abroad, (make a)
breach, break (away, down, -er, forth, in, up), burst out,
come (spread) abroad, compel, disperse, grow, increase, open,
press, scatter, urge.
פָּרַץ (pa.rats) — to break through.
1) to break through or down or over, burst, breach
1a) (Qal)
1a1) to break or burst out (from womb or enclosure)
1a2) to break through or down, make a breach in
1a3) to break into
1a4) to break open
1a5) to break up, break in pieces
1a6) to break out (violently) upon
1a7) to break over (limits), increase
1a8) to use violence
1a9) to burst open 1a10) to spread, distribute
1b) (Niphal) to be broken through
1c) (Pual) to be broken down
1d) (Hithpael) to break away
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
נַ֫חַל (*nachal*) primarily refers to a torrent or stream, often associated with a valley or wadi where water flows, particularly in winter. It can also denote a shaft of a mine. Additionally, the term may relate to palm trees in certain contexts. The word appears in various forms in the Old Testament, including references in Psalms and Ezekiel.
נַ֫חַל n.m. torrent, torrent-valley, wady
base
[נַ֫חַל] n.[m.] perh. palm-tree;—only pl. abs., Nu 24:6
ref
H5158a נַ֫חַל torrent, torrent-valley, wady H5158b נַ֫חַל perh. palm-tree
5158 nachal nakh'-al
or (feminine) nachlah (Psalm 124:4) {nakh'-law}; or nachalah
(Ezekiel 47:19; 48:28) {nakh-al-aw'}; from 5157 in its
original sense; a stream, especially a winter torrent; (by
implication) a (narrow) valley (in which a brook runs); also a
shaft (of a mine):--brook, flood, river, stream, valley.
see HEBREW for 05157
נַ֫חַל (na.chal) — torrent: river.
: river/bed
1) torrent, valley, wadi, torrent-valley
1a) torrent
1b) torrent-valley, wadi (as stream bed)
1c) shaft (of mine)
Also means: na.chal (נַ֫חַל ": valley" H5158N)
נַ֫חַל (na.chal) — palm-tree.
palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — (Eshcol) Valley.
Combined with esh.kol (אֶשְׁכֹּל " of Eshcol" H0812H)
§ palm-tree
נַ֫חַל (na.chal) — (Shittim) Valley.
Combined with shit.tim (שִׁטִּים " of Shittim" H7851H)
§ palm-tree
נַ֫חַל (na.chal) — (Sorek) Valley.
Combined with s.vo.req (שֹׂרֵק " of Sorek" H7796)
§ palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
N-ms — Noun common · masculine singular absoluteHNcmsa
shaft: Isa 49:2 for chets, "an arrow"; also Ex 25:31; 37:17; Nu 8:4 the King James Version for a part of the candlestick of the tabernacle somewhat vaguely designated by the word yarekh, "thigh." The context in the first 2 verses shows that the upright stem or "shaft" is intended, but in Nu 8:4 a different context has caused the Revised Version (British and American) to substitute "base."
See also ARCHERY; ARMOR, ARMS.
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
HR/R — Preposition · prepositionHR/R
גּוּר (gur) is a Hebrew verb with a range of meanings including to sojourn, abide, and seek hospitality, as well as to stir up strife or quarrel, and to dread or fear. It is built from a primitive root that conveys the idea of turning aside from a path, often for lodging. The lexicons indicate that it can imply both positive and negative interactions, such as hospitality and conflict.
גּוּר vb. sojourn
Qal
sojourn
abide
Hithpol. seek hospitality with
base
[גּוּר] vb. stir up strife, quarrel
Qal.
stir up strife
quarrel
Hithpol. they excite themselves, but unlikely
base
[גּוּר] vb. dread
Qal
be afraid of
stand in awe of
base
H1481a גּוּר sojourn .. sojourn
. abide
. seek hospitality with
H1481b גּוּר stir up strife, quarrel H1481c גּוּר dread
1481 guwr goor
a primitive root; properly, to turn aside from the road (for
a lodging or any other purpose), i.e. sojourn (as a guest);
also to shrink, fear (as in a strange place); also to gather
for hostility (as afraid):--abide, assemble, be afraid, dwell,
fear, gather (together), inhabitant, remain, sojourn, stand in
awe, (be) stranger, X surely.
גּוּר (gur) — to sojourn.
1) to sojourn, abide, dwell in, dwell with, remain, inhabit, be a stranger, be continuing, surely
1a) (Qal)
1a1) to sojourn, dwell for a time
1a2) to abide, stay, temporarily dwell
1b) (Hithpolel)
1b1) to seek hospitality with
1b2) to assemble oneself
גּוּר (gur) — to quarrel.
1) to stir up trouble, strife, quarrel, gather together
1a) (Qal)
1a1) to stir up strife
1a2) to quarrel
1b) (Hithpolel) to excite oneself
גּוּר (gur) — to dread.
1) to dread, fear, stand in awe, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to be in awe, stand in awe
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
soj'-er-ner, so'-jur-ner, suj'-er-ner.
See STRANGER AND SOJOURNER.
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
Art | V-Niphal — Particle · verb niphal participle (active) masculine pluralHTd/VNrmpa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fs — Noun common · feminine singular absoluteHNcfsa
foot (reghel, qarcol (only twice in parallel passages: 2Sa 22:37 = Ps 18:36, where it probably means ankle); pous): The dusty roads of Palestine and other eastern lands make a much greater care of the feet necessary than we are accustomed to bestow upon them. The absence of socks or stockings, the use of sandals and low shoes rather than boots and, to an even greater degree, the frequent habit of walking barefoot make it necessary to wash the feet repeatedly every day. This is always done when entering the house, especially the better upper rooms which are usually carpeted. It is a common dictate of good manners to perform this duty to a visitor, either personally or through a servant; at least water for washing has to be presented (
The expressions in De 32:35, "their foot shall slide in due time," and in the traveler’s song, Ps 121:3, "he will not suffer thy foot to be moved," Ps 66:9 Jer 13:16, have reference to the dangerous character of the narrow roads or paths of the East, over rocks and beside precipices where a sliding foot was often fatal. See also Isa 8:14 Lu 2:34. Nakedness of feet was a sign of mourning. God says to Ezekiel, "Make no mourning for the dead, and put on thy shoes upon thy feet," Eze 24:17. It was likewise a mark of…
→ Washing the feet of the disciples by Jesus Joh 13:4-6
→ By disciples 1Ti 5:10
דָּלַל (dalal) is a Hebrew verb meaning to hang, be low, or languish. It conveys a sense of being slackened or feeble, often in a figurative context of distress or oppression. The word appears in various forms, including Qal and Niphal, indicating both active and passive states of being low or brought low.
[דָּלַל] vb. hang, be low, languish
Qal hang, ‘depend’
Niph. be brought low, laid low
base
H1809 [דָּלַל] hang, be low, languish
1809 dalal daw-lal'
a primitive root (compare 1802); to slacken or be feeble;
figuratively, to be oppressed:--bring low, dry up, be emptied,
be not equal, fail, be impoverished, be made thin.
see HEBREW for 01802
דָּלַל (da.lal) — to languish.
1) to hang, languish, hang down, be low
1a) (Qal)
1a1) to hang low
1a2) to be low
1a3) of distress (fig.)
1a4) to languish, look weakly (of eyes)
1b) (Niphal) to be brought low, be laid low
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
נוּעַ (nuwa`) is a primitive root meaning to shake or waver, encompassing a wide range of actions such as quivering, trembling, and moving. It can describe both literal and figurative movements, including being tossed about or causing someone to wander. The entries highlight its various applications, but do not present significant disagreement among lexicons.
נוּעַ vb. quiver, wave, waver, tremble, totter
Qal
wave
totter, go tottering
Niph. be tossed about
Hiph.
toss about
shake, cause to totter
(shake), disturb
cause to wander
base
H5128 נוּעַ quiver, wave, waver, tremble, totter
5128 nuwa` noo'-ah
a primitive root; to waver, in a great variety of
applications, literally and figuratively (as
subjoined):--continually, fugitive, X make, to (go) up and
down, be gone away, (be) move(-able, -d), be promoted, reel,
remove, scatter, set, shake, sift, stagger, to and fro, be
vagabond, wag, (make) wander (up and down).
נוּעַ (nu.a) — to shake.
1) to quiver, totter, shake, reel, stagger, wander, move, sift, make move, wave, waver, tremble
1a) (Qal)
1a1) to wave, quiver, vibrate, swing, stagger, tremble, be unstable
1a2) to totter, go tottering
1a2a) vagabond (participle)
1b) (Niphal) to be tossed about or around
1c) (Hiphil)
1c1) to toss about
1c2) to shake, cause to totter
1c3) to shake, disturb
1c4) to cause to wander
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
