Job 29:13 — Word Study
WLCבִּרְכַּ֣ת אֹ֭בֵד עָלַ֣י תָּבֹ֑א וְלֵ֖ב אַלְמָנָ֣ה אַרְנִֽן׃
BSAThe dying manʼâbad [near to destruction, ready to perish] blessed meBᵉrâkâh and I made the widow’sʼalmânâh [a woman whose husband has died, alone and vulnerable] heartlêb [the seat of feelings, will, and intellect] sing for joyrânan▸ [to overcome, shout for joy, with triumphant praise]
| Greek | English | Parsing |
|---|---|---|
| בִּרְכַּ֣ת | [the] blessing of | Noun common, feminine singular construct |
| אֹ֭בֵד | [one] about to perish | Verb, Qal, participle (active) masculine singular |
| עָלַ֣י | on me | Preposition, suffix |
| תָּבֹ֑א | it came | Verb, Qal, imperfect third person feminine singular |
| וְלֵ֖ב | and [the] heart of | Conjunction, noun common masculine singular construct |
| אַלְמָנָ֣ה | a widow | Noun common, feminine singular absolute |
| אַרְנִֽן׃ | I made sing for joy | Verb, Hiphil, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The dying man blessed me, and I made the widow’s heart sing for joy. |
| KJV | The blessing of him that was ready to perish came upon me: and I caused the widow’s heart to sing for joy. |
| ASV | The blessing of him that was ready to perish came upon me; And I caused the widow’s heart to sing for joy. |
| YLT | The blessing of the perishing cometh on me, And the heart of the widow I cause to sing. |
| WEB | the blessing of him who was ready to perish came on me, and I caused the widow’s heart to sing for joy. |
| BBE | The blessing of him who was near to destruction came on me, and I put a song of joy into the widow's heart. |
Where they part company is בִּרְכַּ֣ת — see How Translations Differ.
One main verb with two phrases detailing the action and its impact. The structure highlights Job's active role in bringing joy to the widow.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָבַד
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 29:13
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 His Righteousnessgenerated
Job 29:13 describes how Job, in his former days of prosperity, blessed those who were in dire situations, particularly the dying and the widows. This verse is part of a larger reflection where Job emphasizes his commitment to justice and compassion, contrasting his past righteousness with his current suffering. The surrounding verses illustrate his role as a protector and helper to the vulnerable, reinforcing the theme of social justice in his life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 24:13 | be sure to return it to him by sunset, so that he may sleep in his own cloak and bless you, and this will be credited to you as righteousness before the LORD your God. |
| 2 | Acts 9:39–41 | So Peter got up and went with them. On his arrival, they took him to the upper room. All the widows stood around him, weeping and showing him the tunics and other clothing that Dorcas had made while she was still with them. |
| 3 | 2 Corinthians 9:12–14 | For this ministry of service is not only supplying the needs of the saints, but is also overflowing in many expressions of thanksgiving to God. |
| 4 | 2 Timothy 1:16–18 | May the Lord grant mercy to the household of Onesiphorus, because he has often refreshed me and was unashamed of my chains. |
| 5 | Job 31:19 | if I have seen one perish for lack of clothing, or a needy man without a cloak, |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — בִּרְכַּ֣ת, bir.Katgenerated
The word בִּרְכַּ֣ת (birkat) comes from the root בָּרַךְ (barak), meaning 'to bless.' In this context, it signifies a blessing that Job received from the dying man, which implies a transfer of goodwill and favor. The construct form indicates a specific blessing associated with the subject, enhancing the personal nature of the blessing.
In the verse, this blessing is significant as it highlights Job's role in uplifting those who are marginalized. It underscores the biblical principle that blessings often come through acts of kindness and support, especially towards those who are suffering.
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 אַרְנִֽן (arnin) governs the main action of the verse, with two phrases hanging off it: a noun phrase indicating the subject of the blessing and a prepositional phrase specifying the recipient's condition. The structure emphasizes Job's active role in bringing joy to the widow.
The order of the Hebrew words places emphasis on Job's actions first, followed by the impact of those actions on the widow, highlighting the cause-and-effect relationship inherent in the verse.
Septuagint Backgroundgenerated
The Septuagint translates בִּרְכַּ֣ת as εὐλογία (eulogia), which also means 'blessing.' This choice aligns closely with the Hebrew meaning, retaining the concept of divine favor and goodwill.
The Greek word ἀπολλυμένου (apollymenou) for אֹ֭בֵד emphasizes the state of being lost or perishing, which conveys a similar urgency and poignancy as the Hebrew.
In plain words — the whole versegenerated
Job 29:13 shows Job reflecting on how he helped those in need, specifically the dying and widows. He recalls how he blessed the dying man and brought joy to the widow, illustrating his commitment to justice and compassion during his prosperous days.
Frequently Asked Questionsgenerated
The blessing from the dying man signifies a transfer of goodwill and acknowledgment of Job's kindness, highlighting the importance of compassion towards those in distress.
The widow's heart represents vulnerability and the need for support; Job's actions brought her joy, emphasizing the impact of kindness on those who are suffering.
This verse illustrates Job's righteousness and commitment to helping the marginalized, portraying him as a protector and advocate for the vulnerable.
Job's actions teach us the importance of compassion and support for those in need, encouraging us to bless others through our kindness.
Reflection Questionsgenerated
- In what ways can I support those who are vulnerable in my community, like Job did for the widow?
- How can I be a source of blessing to others in times of distress?
- What does this verse teach me about the importance of compassion and justice?
- How can I reflect on my own actions to ensure I am helping those in need?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced Job's compassion, illustrating how his actions serve as a model for caring for the vulnerable, as seen in the commentary by Ephrem the Syrian.
“The blessing of the one about to die will come upon me,” that is, the blessings of the poor, who, being without a coat, was about to die, will come upon me, as I provided him with a garment.Early Church Fathers on Job 29 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Job 29:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe blessing of him that was ready to perish came upon me,.... That were ready to perish through the oppression of others, or through want of the necessaries of life, or through false charges
Read John Gill on Job 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause I delivered the poor that cried, and the fatherless, and him that had none to help him.
Read Robert Jamieson on Job 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe blessing, wherewith both he and others for his sake blessed me, and begged that God would bless me. To perish; to lose his life or estate by the malice and tyranny of wicked men. The widow’ s heart; who are the common objects of injuries and oppressions, because for the most part they are unable, either to offend those who molest them, or to defend themselves from their violence. To sing for joy, for her great and unexpected deliverance.
Read Matthew Poole on Job 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 29:13 The blessing of him that was ready to perish came upon me: and I caused the widow’ s heart to sing for joy.Ver. 13. The blessing of him that was ready to perish came upon me] Such poor creatures as were destined to destruction, and seasonably delivered by my means, gave me their good words and wishes; yea, they cried me up for their gracious deliverer, with a courage, as the Grecians did Flaminius, the Roman general, as the Christian captives did Hunniades, who had set them at liberty from Turkish slavery; as the drowning man pulled out of the water by King Alphonsus, cried, Arragon, Arragon; and as the Italian prisoners in ‘ 88, released and sent home by Queen Elizabeth, sainted…
Read John Trapp on Job 29 →CambridgeThe Cambridge Bible for Schools and Colleges11–17. The ground of this universal reverence—Job’s benevolent care of the poor and his strict justice to their cause.
Read Cambridge on Job 29 →Albert Barnes1798–1870Barnes' Notes on the BibleThe blessing of him that was ready to perish ... - Of the man who was falsely accused, and who was in danger of being condemned, or of him who was exposed to death by poverty and want.
Read Albert Barnes on Job 29 →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
The dying man blessed me, and I made the widow’s heart sing for joy.
the blessing of him who was ready to perish came on me, and I caused the widow’s heart to sing for joy.
The dying man blessed me, and I made the widow’s heart sing for joy.
the blessing of the dying man descended on me, and I made the widow’s heart rejoice;
Tyndale line
The blessing of him that was ready to perish came upon me: and I caused the widow’s heart to sing for joy.
The blessing of him that was ready to perish came upon me; And I caused the widow’s heart to sing for joy.
The blessing of him that was ready to perish came upon me: and I caused the widow’s heart to sing for joy.
The blessing of him that was ready to perish came upon me: and I caused the widow's heart to sing for joy.
The blessing of him that was ready to perish, came vpon me, and I caused the widowes heart to reioyce.
Strictly literal
The blessing of him that was perishing came upon me, and I caused the widow's heart to sing for joy.
The blessing of the perishing cometh on me, And the heart of the widow I cause to sing.
The blessing of the perishing comes on me, || And I cause the heart of the widow to sing.
The blessing of him that was ready to perish came upon me; and the heart of the widow I caused to sing for joy.
The blessing of him who was about to perish came on me; I caused the widow's heart to sing for joy.
From the Latin
The blessing of him that was ready to perish came upon me, and I comforted the heart of the widow.
Simplified
Those who were about to die blessed me; I made the widow sing for joy.
The blessing of him who was near to destruction came on me, and I put a song of joy into the widow's heart.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with six out of seven words matched. The Septuagint's word order and articles differ, but the correspondence indicates a consistent understanding of the text's meaning across these traditions.
בִּרְכַּ֣ת אֹ֭בֵד עָלַ֣י תָּבֹ֑א וְלֵ֖ב אַלְמָנָ֣ה אַרְנִֽן׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 29:13
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.
בְּרָכָה (berakah) means 'blessing' and encompasses a range of meanings including prosperity, praise of God, gifts, and treaties of peace. It is derived from the root word for 'to bless.' The entries highlight its use in various contexts, but do not indicate any significant disagreement among lexicons.
בְּרָכָה n.f. blessing
blessing
source of blessing
blessing, prosperity
blessing, praise of God
a gift, present
treaty of peace
base
H1293 בְּרָכָה blessing
1293 Brakah ber-aw-kaw'
from 1288; benediction; by implication prosperity:--blessing,
liberal, pool, present.
see HEBREW for 01288
בְּרָכָה (be.ra.khah) — blessing.
1) blessing
2) (source of) blessing
3) blessing, prosperity
4) blessing, praise of God
5) a gift, present
6) treaty of peace
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…
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Sp1bs — Preposition · suffixHR/Sp1bs
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
HVqi3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
The Hebrew word אַלְמָנָה (*almanah*) means 'widow' and is derived from the root of another word. It can also refer to a desolate place, such as a desolate house or palace. The entries consistently emphasize its primary meaning as 'widow'.
אַלְמָנָה 61 n.f. widow
base
H490 אַלְמָנָה widow
490 'almanah al-maw-naw'
fem of 488; a widow; also a desolate place:--desolate house
(palace), widow.
see HEBREW for 0488
אַלְמָנָה (al.ma.nah) — widow.
widow
N-fs — Noun common · feminine singular absoluteHNcfsa
wid'-o ('almanah; chera): In the Old Testament widows are considered to be under the special care of Yahweh (Ps 68:5; 146:9; Pr 15:25). Sympathetic regard for them comes to be viewed as a mark of true religion (Job 31:16; Jas 1:27). Deuteronomy is rich in counsel in their behalf (24:17, etc.).
The word is first mentioned in the New Testament in Ac 6:1: "There arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration." Paul charges that they be particularly cared for, especially those that are "widows indeed," i.e. poor, without support and old (
Under the Mosaic dispensation no legal provision was made for the maintenance of widows. They were left dependent partly on the affection of relations, more especially of the eldest son, whose birthright, or extra share of the property, imposed such a duty upon him, and partly on the privileges accorded to other distressed classes, such as a participation in the triennial third tithe, (14:29; 26:12) in leasing, (24:19-21) and in religious feasts. (16:11,14) With regard to the remarriage of widows, the only restriction imposed by the Mosaic law had reference to the contingency of one being left childless in which case the brother of the deceased husband had a right to marry the widow. (25:5,6; Matthew 22:23-30) In the apostolic Church the widows were sustained at the public expense, the relief being daily administered in kind, under…
A custom was prevalent in patriarchal times, Ge 38:1-30, and was afterwards confirmed by the Mosaic law, De 25:5-10, that a widow without children, in order to preserve the family name and inheritance, should marry the brother of her deceased husband; or he failing his nearest kinsman, Ru 3:12,13 4:1-11 Mt 22:23-30. The high-priest was forbidden to marry a widow, Le 21:14. The humanity and justice of true religion are shown in the Bible, as might be expected, by numerous indications that God and the friends of God sympathize with the sorrows, supply the wants, and defend the rights of the widow,
→ Vows of, binding Nu 30:9
→ When they are daughters of priests, they are to be supported by their fathers Le 22:13
→ Priests forbidden to marry Le 21:14
→ Widows' dower
See DOWRY
→ UNCLASSIFIED SCRIPTURES RELATING TO Ex 22:22-24; De 10:18; 14:28,29; 16:11-14; 24:17,19-21; 25:5-10; 27:19; Job 22:5,9; 24:3,21; 29:13; 31:16,22; Ps 68:5; 94:6; 146:9;
רוּן (run) primarily means to overcome, while רָנַן (ranan) refers to giving a ringing cry, often in joy or distress. The entries indicate a range of uses, including shouting for joy, singing, and calling out in exhortation. Notably, the word can also imply causing others to rejoice or sing.
[רוּן] vb. overcome;—Hithpō‛. ψ 78:65
ref
[רָנַן] vb. give a ringing cry
Qal
in joy, exultation
in distress
cry aloud, in summons, exhortation (of wisdom)
Pi. give a ringing cry, in joy, exultation
Pu. no ringing cry shall be given
Hiph. cause to ring out for joy
base
H7442a רוּן overcome H7442b רָנַן give a ringing cry .. in joy, exultation
. in distress
. cry aloud, in summons, exhortation (of wisdom)
. give a ringing cry, in joy, exultation
. no ringing cry shall be given
. cause to ring out for joy
7442 ranan raw-nan'
a primitive root; properly, to creak (or emit a stridulous
sound), i.e. to shout (usually for joy):--aloud for joy, cry
out, be joyful (greatly, make to) rejoice, (cause to) shout
(for joy), (cause to) sing (aloud, for joy, out), triumph.
רוּן (run) — to overcome.
1) to overcome
1a) (Hithpolel) to be overcome
רָנַן (ra.nan) — to sing.
1) to cry out, shout for joy, give a ringing cry
1a) (Qal)
1a1) to give a ringing cry (in joy, exaltation, distress)
1a2) to cry aloud (in summons, exhortation of wisdom)
1b) (Piel) to give a ringing cry (in joy, exultation, praise
1c) (Pual) ringing cry, singing out (passive)
1d) (Hiphil) to cause to ring or sing out (for joy)
1e) (Hithpolel) rejoicing (participle)
Also means: ran.nen (רַנֵּן "to sing" H7444)
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…