Job 30:1 — Word Study
WLCוְעַתָּ֤ה׀ שָֽׂחֲק֣וּ עָלַי֮ צְעִירִ֥ים מִמֶּ֗נִּי לְיָ֫מִ֥ים אֲשֶׁר־ מָאַ֥סְתִּי אֲבוֹתָ֑ם לָ֝שִׁ֗ית עִם־ כַּלְבֵ֥י צֹאנִֽי׃
BSABut nowʻattâh [at this time, in this present moment] they mock mesâchaq■ [laugh at, scorn] men youngertsâʻîyr [people, individuals, little, insignificant] than I ammin whoseʼăsher fathersʼâb [ancestors, forefathers] I would have refusedmâʼaç■ [disdained, rejected] to putshîyth withʻim my sheeptsôʼn dogskeleb [the dogs of my flock, guardians of my sheep]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֤ה׀ | and now | Conjunction, adverb |
| שָֽׂחֲק֣וּ | they have laughed | Verb, Qal, perfect third person common plural |
| עָלַי֮ | on me | Preposition, suffix |
| צְעִירִ֥ים | [people] young | Adj |
| מִמֶּ֗נִּי | more than me | Preposition, suffix |
| לְיָ֫מִ֥ים | to days | Preposition, noun common masculine plural absolute |
| אֲשֶׁר־ | whom | Particle |
| מָאַ֥סְתִּי | I rejected | Verb, Qal, perfect first person common singular |
| אֲבוֹתָ֑ם | fathers their | Noun common feminine plural construct, suffix |
| לָ֝שִׁ֗ית | to put | Preposition, verb qal infinitive construct common |
| עִם־ | with | Preposition |
| כַּלְבֵ֥י | [the] dogs of | Noun common, masculine plural construct |
| צֹאנִֽי׃ | flock my | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “But now they mock me, men younger than I am, whose fathers I would have refused to entrust with my sheep dogs. |
| KJV | But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock. |
| ASV | But now they that are younger than I have me in derision, Whose fathers I disdained to set with the dogs of my flock. |
| YLT | And now, laughed at me, Have the younger in days than I, Whose fathers I have loathed to set With the dogs of my flock. |
| WEB | “But now those who are younger than I have me in derision, whose fathers I considered unworthy to put with my sheep dogs. |
| BBE | But now those who are younger than I make sport of me; those whose fathers I would not have put with the dogs of my flocks. |
Where they part company is in the description of the younger men — see How Translations Differ.
The sentence is structured around a main clause with a subject and a relative clause that adds detail about the mockers.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂחַק
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 30:1
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 Lamentgenerated
Job 30:1 reveals Job's deep sense of betrayal and mockery from those he views as inferior. He contrasts their derision with his past authority and dignity, highlighting the painful irony of his current situation. This passage is part of a larger discourse where Job reflects on his suffering and the scorn he receives from those he once deemed unworthy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 19:13–19 | He has removed my brothers from me; my acquaintances have abandoned me. |
| 2 | Job 29:8–10 | the young men saw me and withdrew, and the old men rose to their feet. |
| 3 | 2 Kings 2:23 | From there, Elisha went up to Bethel, and as he was walking up the road, a group of boys came out of the city and jeered at him, chanting, “Go up, you baldhead! Go up, you baldhead!” |
| 4 | Isaiah 3:5 | The people will oppress one another, man against man, neighbor against neighbor; the young will rise up against the old, and the base against the honorable. |
| 5 | Psalm 35:15–16 | But when I stumbled, they assembled in glee; they gathered together against me. Assailants I did not know slandered me without ceasing. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שָׂחַק, sa.cha.Kugenerated
The verb שָׂחַק (sachaq) means to laugh, often in a mocking or derisive manner. It captures the contempt that Job feels from those who are younger than him, emphasizing their lack of respect for his former status.
This word appears frequently in the Bible, indicating not just laughter but also scorn and derision, as seen in contexts like Genesis 21:9. Here, it underscores the painful contrast between Job's past and present.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is שָׂחֲק֣וּ, they have laughed, which governs the entire clause. The structure includes a subject phrase describing the mockers, a prepositional phrase indicating the target of their mockery, and a relative clause explaining the fathers of these mockers.
The sentence's arrangement emphasizes Job's feelings of humiliation, as the mocking is presented immediately after the conjunction, highlighting the shift from his past dignity to his present scorn.
Septuagint Backgroundgenerated
The Septuagint translates שָׂחַק with κατεγέλασάν, meaning 'they laughed at'. This choice reflects a direct interpretation of Job's experience of mockery, aligning with the Hebrew sense of derision.
The Greek rendering captures the emotional weight of Job's lament, emphasizing the contempt he feels from those he considers inferior.
In plain words — the whole versegenerated
Job 30:1 shows Job feeling mocked by younger men, whose fathers he would not have trusted with his dogs. This reflects his deep sense of humiliation and the painful irony of his current state compared to his past authority.
Frequently Asked Questionsgenerated
Job expresses his disdain for the younger generation who ridicule him, contrasting their lack of respect with his former status.
Job uses the imagery of his sheep dogs to illustrate the low regard he has for the fathers of these young men, emphasizing that he would not have trusted them even with something as minor as his dogs.
This verse encapsulates Job's feelings of betrayal and mockery, highlighting the dramatic shift from his previous dignity to his current suffering.
Job's lament teaches us about the complexities of suffering and the feelings of isolation that can accompany it, especially when one feels scorned by those deemed inferior.
Reflection Questionsgenerated
- How do I respond when I feel mocked or belittled by others?
- What can Job's experience teach us about humility and dignity?
- In what ways can I support those who are suffering and feeling scorned?
- How can I reflect on my own past experiences of authority and how they shape my current perspective?
The early church on this verse — how the Fathers read it
The early commentators reflect on Job's lament, noting the authority he once held and the scorn he now faces from those he considers beneath him.
“But now they make sport of me, those who are younger than I.” These words testify to the authority, power and grace that, as he has asserted, he used to own in his previous days.Early Church Fathers on Job 30 →
But now they that are younger than I have me in derision. Whose fathers I would have disdained to set with the dogs of my flock.Early Church Fathers on Job 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 30:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut now [they that are] younger than I have me in derision,.... Meaning not his three friends, who were men in years, and were not, at least all of them, younger than he, see Job 15:10; nor were they
Read John Gill on Job 30 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock. Younger - not the three friends (Job 15:10; Job 22:4; Job 22:6-7).
Read Robert Jamieson on Job 30 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJOB CHAPTER 30 Job’ s honour is turned into contempt, ; his prosperity into calamity, fears, pains, despicableness, ; notwithstanding his prayer now, and his former charity, and hope, . His great sorrow, . But now my condition is sadly changed for the worse. They that are younger than I; whom both universal custom and the light of nature taught to reverence their elders and betters. Have me in derision; make me the object of their contempt and scoffs: thus my glory is turned into shame. I would have disdained; or rather, I might have disdained, i.e. whose condition was so mean and vile, that in the opinion and according to the custom of the world they were unworthy of such an employment. To…
Read Matthew Poole on Job 30 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 30:1 But now [they that are] younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.Ver. 1. But now they that are younger than I have me in derision] Id quod ei morbo suo longe gravius fuerit, sicut et Hebraei testantur, saith Mercer. This troubled him much more than all his sores and sicknesses; that every young shackrag slighted him, and laughed him to scorn. In this case especially, - Faciles motus mens generosa capit (Ovid). You shall find some, saith Erasmus, that if death be threatened, can despise it; but to be despised or belied they cannot brook; but least of all by base persons: Quilibet ab aquila quam corvo discerpi…
Read John Trapp on Job 30 →
Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXX.(1) Whose fathers I would have disdained.—Rather, whose fathers I disdained to set. The complaint is that the children of those who were so inferior to him should treat him thus.
Read Charles John Ellicott on Job 30 →
AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXX Job proceeds to lament the change of his former condition, and the contempt into which his adversity had brought him, 1-15. Pathetically describes the afflictions of his body and mind, 16-31. NOTES ON CHAP. XXX Verse 1. But now they that are younger than I have me in derision] Compare this with Job 29:8, where he speaks of the respect he had from the youth while in the days of his prosperity. Now he is no longer affluent, and they are no longer respectful. Dogs of my flock.] Persons who were not deemed sufficiently respectable to be trusted with the care of those dogs which were the guardians of my flocks. Not confidential enough to be made shepherds, ass-keepers, or…
Read AdamClarke on Job 30 →
CambridgeThe Cambridge Bible for Schools and Colleges1. younger than I] Comp. what was said of the demeanour of the youths in former days, ch. Job 30:8. would have disdained to have set] Or, I disdained to set.
Read Cambridge on Job 30 →
Albert Barnes1798–1870Barnes' Notes on the BibleBut now they that are younger than I - Margin, “of fewer days.” It is not probable that Job here refers to his three friends.
Read Albert Barnes on Job 30 →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
“But now they mock me, men younger than I am, whose fathers I would have refused to entrust with my sheep dogs.
“But now those who are younger than I have me in derision, whose fathers I considered unworthy to put with my sheep dogs.
“But now they mock me, men younger than I am, whose fathers I would have refused to put with my sheep dogs.
“But now they mock me, those who are younger than I, whose fathers I disdained too much to put with my sheep dogs.
Tyndale line
But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.
But now they that are younger than I have me in derision, Whose fathers I disdained to set with the dogs of my flock.
But now they that are younger than I have me in derision, whose fathers I disdained to set with the dogs of my flock.
But now they that are younger than I, have me in derision, whose fathers I would have disdained to set with the dogs of my flock.
Bvt now they that are yonger then I, mocke me: yea, they whose fathers I haue refused to set with the dogges of my flockes.
Strictly literal
But now they that are younger than I have me in derision, whose fathers I would have disdained to set with the dogs of my flock.
And now, laughed at me, Have the younger in days than I, Whose fathers I have loathed to set With the dogs of my flock.
“And now, laughed at me, || Have the younger in days than I, || Whose fathers I have loathed to set || With the dogs of my flock.
But now they who are younger than I in years laugh at me, whose fathers I scorned to put as equals with the dogs of my flocks.
Now those who are younger than I have nothing but mockery for me— these young men whose fathers I would have refused to allow to work beside the dogs of my flock.
From the Latin
But now the younger in time scorn me, whose fathers I would not have set with the dogs of my flock:
Simplified
But now people much younger than me laugh at me; people whose fathers I would not put to work with my sheepdogs.
But now those who are younger than I make sport of me; those whose fathers I would not have put with the dogs of my flocks.
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 on the wording of this verse, with ten of the thirteen words matching. However, the Septuagint's structure and word order differ, reflecting its own interpretive style.
וְעַתָּ֤ה׀ שָֽׂחֲק֣וּ עָלַי֮ צְעִירִ֥ים מִמֶּ֗נִּי לְיָ֫מִ֥ים אֲשֶׁר־ מָאַ֥סְתִּי אֲבוֹתָ֑ם לָ֝שִׁ֗ית עִם־ כַּלְבֵ֥י צֹאנִֽי׃
10 of the 13 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 30:1
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
שָׂחַק (sachaq) is a Hebrew verb meaning to laugh, with connotations of playfulness and mockery. It can express laughter in pleasure or derision, as well as the act of playing or making sport. The entries indicate various forms, such as Qal for general laughter, Piel for making sport, and Hiphil for mockery.
שָׂחַק vb. laugh
Qal
laugh at
appar. of friendly laugh
sport, play
Pi.
make sport
jest
play
Hiph. (declar.) they uttered mockery
base
H7832 שָׂחַק laugh
7832 sachaq saw-khak'
a primitive root; to laugh (in pleasure or detraction); by
implication, to play:--deride, have in derision, laugh, make
merry, mock(-er), play, rejoice, (laugh to) scorn, be in
(make) sport.
שָׂחַק (sa.chaq) — to laugh.
1) to laugh, play, mock
1a) (Qal)
1a1) to laugh (usually in contempt or derision)
1a2) to sport, play
1b) (Piel)
1b1) to make sport
1b2) to jest
1b3) to play (including instrumental music, singing, dancing)
1c) (Hiphil) to laugh mockingly
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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
צָעִיר (tsa`iyr) means little, insignificant, or young. It can refer to something that is small in size or number, as well as to youth or lower status. The entries consistently emphasize its meanings related to size and age, but do not indicate any significant disagreement among lexicons.
צָעִיר adj. little, insignificant, young
base
H6810 צָעִיר little, insignificant, young
6810 tsa`iyr tsaw-eer'
or tsanowr {tsaw-ore'}; from 6819; little; (in number) few;
(in age) young, (in value) ignoble:--least, little (one),
small (one), + young(-er, -est).
see HEBREW for 06819
צָעִיר (tsa.ir) — little.
1) little, insignificant, young
1a) little, insignificant
1b) insignificant, mean
1c) young, younger, youngest
Adj — AdjHAampa
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 | Suff — Preposition · suffixHR/Sp1bs
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
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
Prep — PrepositionHR
The Hebrew word כֶּ֫לֶב (*keleb*) means 'dog' and can refer to the animal literally or figuratively in contexts of contempt or abasement. It also denotes male cult prostitutes in a euphemistic sense. The term appears in various Old Testament verses, often associated with negative connotations, such as in 1 Samuel 17:43 and 2 Samuel 9:8.
כֶּ֫לֶב n.m. I S 24:15 dog (NH id.; Ph. כלב; Aram. כֶּ֫לְבָּא, Syriac; Ar. Arabic; Eth. Ethiopic As. kalbu DI HWB 328)—abs. כ׳ Ju 7:5 + 16 t., כָּ֑לֶב ψ 59:7, 15; pl. כְּלָבִים 1 K 14:11 + 12 t.; cstr. כַּלְבֵי Jb 30:1; sf. כְּלָבֶיךָ ψ 68:24;—dog:
lit. 1 K 14:11 16:4 21:19, 19, 23, 24 22:38 2 K 9:10, 36 (all of fierce, hungry dogs, devouring dead bodies and licking blood); cf. Je 15:3 and (לְשׁוֹן כְּלָבֶיךָ) ψ 68:24; eating torn flesh, Ex 22:30 (E), כַּלְבֵי צֹאנִי = my sheep-dogs, only Jb 30:1 (in both these with implied inferiority); dog-sacrifice was a heathen rite Read the full entry →
H3611 כֶּ֫לֶב dog
3611 keleb keh'-leb
from an unused root means. to yelp, or else to attack; a dog;
hence (by euphemism) a male prostitute:--dog.
כֶּ֫לֶב (ke.lev) — dog.
1) dog
1a) dog (literal)
1b) contempt or abasement (fig.)
1c) of pagan sacrifice
1d) of male cult prostitute (fig.)
N-mp — Noun common · masculine plural constructHNcmpc
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…
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp1bs
