Job 31:18 — Word Study
WLCכִּ֣י מִ֭נְּעוּרַי גְּדֵלַ֣נִי כְאָ֑ב וּמִבֶּ֖טֶן אִמִּ֣י אַנְחֶֽנָּה׃
BSAthoughkîy from my youthnâʻûwr [early life, youthful days] I reared himgâdal■ as would a fatherʼâb [father figure, paternal guide] and from my mother’sʼêm wombbeṭen [place of birth] I guided [the widow]nâchâh▸ [led, directed]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| מִ֭נְּעוּרַי | since youth my | Preposition, noun common masculine plural construct, suffix |
| גְּדֵלַ֣נִי | he grew up with me | Verb qal perfect third person masculine singular, suffix |
| כְאָ֑ב | like a father | Preposition, noun common masculine singular absolute |
| וּמִבֶּ֖טֶן | and from [the] womb of | Conjunction, preposition, noun common feminine singular construct |
| אִמִּ֣י | mother my | Noun common feminine singular construct, suffix |
| אַנְחֶֽנָּה׃ | I guided her | Verb hiphil imperfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | though from my youth I reared him as would a father, and from my mother’s womb I guided the widow— |
| KJV | (For from my youth he was brought up with me, as with a father, and I have guided her from my mother’s womb;) |
| ASV | (Nay, from my youth he grew up with me as with a father, And her have I guided from my mother’s womb); |
| YLT | (But from my youth He grew up with me as [with] a father, And from the belly of my mother I am led.) |
| WEB | (no, from my youth he grew up with me as with a father, I have guided her from my mother’s womb); |
| BBE | (For I was cared for by God as by a father from my earliest days; he was my guide from the body of my mother;) |
Translations align closely in their portrayal of Job's nurturing role, particularly in the phrase גְּדֵלַ֣נִי.
The structure presents a main clause with supporting prepositional phrases that clarify the timing and nature of Job's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 31:18
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 Defense of His Integritygenerated
Job 31:18 reflects Job's recollection of how he nurtured the widow, emphasizing his role as a father figure. This verse is part of Job's broader defense against accusations of wrongdoing, where he highlights his lifelong commitment to compassion and care for those in need, including the fatherless and widows, as seen in the surrounding verses.
Cross References
The Key Word — גְּדֵלַ֣נִי, ge.de.La.nigenerated
The verb גְּדַל (gadal) means to grow up or become great, indicating a nurturing relationship. In this context, it shows Job's role in raising the widow as a father would, illustrating a deep sense of responsibility and care.
The parsing indicates that it is a perfect form, suggesting that Job has completed this action of nurturing over time. The use of the first-person suffix emphasizes Job's personal involvement and commitment to this relationship.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase reared him as would a father.
Sentence Structuregenerated
The main verb גְּדֵלַ֣נִי (he grew up with me) governs the clause, with two prepositional phrases providing context: one indicating the relationship and the other specifying the subject of care.
The structure highlights Job's actions and relationships, with the emphasis on his lifelong commitment to guiding the widow, as shown by the order of the phrases.
Septuagint Backgroundgenerated
The Septuagint translates גְּדֵלַ֣נִי as ἐχέτρεφον, which suggests a nurturing aspect. This choice aligns with the paternal imagery present in the Hebrew text, emphasizing Job's role in caring for the widow.
This translation choice reflects a consistent understanding of Job's compassionate actions toward those in need.
In plain words — the whole versegenerated
Job 31:18 shows Job reflecting on how he cared for the widow as a father would, expressing his lifelong commitment to guiding and nurturing those in need.
Frequently Asked Questionsgenerated
Job is expressing his role in nurturing the widow, emphasizing a fatherly relationship and responsibility.
This highlights the depth of his commitment, indicating that his compassion began from the very start of life.
It serves to illustrate Job's integrity and compassion, countering accusations of wrongdoing by showcasing his care for the vulnerable.
It reveals Job as a compassionate and responsible figure, deeply invested in the well-being of those around him.
Reflection Questionsgenerated
- In what ways can I show compassion to those in need, like Job did?
- How can I reflect on my upbringing and the values instilled in me?
- What does it mean to guide others in my life, and how can I do this effectively?
- How can I be a source of support for those who may feel abandoned or vulnerable?
The early church on this verse — how the Fathers read it
Early commentary on Job's compassion comes from Gregory the Dialogist, who reflects on Job's lifelong commitment to care and compassion, highlighting the nurturing aspect of his character.
For from my infancy compassion grew up with me, and from my mother's womb it came forth with me. For though commiseration was a thing at his own command, that it should gain growth with himself,Early Church Fathers on Job 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 31:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor from my youth he was brought up with me as [with] a father,.... That is, the poor or the fatherless, one or both; as soon as he was at years of discretion, and was capable of observing the
Read John Gill on Job 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I did despise the cause of my manservant or of my maidservant, when they contended with me; Job affirms his freedom from unfairness toward his servants: from harshness and oppression toward the needy.
Read Robert Jamieson on Job 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom my youth; as soon as I was capable of managing my own affairs, and of doing good to others. He was brought up with me, in my family, or at least under my care and protection. As with a father, i.e. with all the diligence and tenderness of a father. I have guided her, i.e. the widow, mentioned , and commonly joined with the fatherless. From my mother’ s womb, i.e. from my tender years; ever since I was capable of discerning good and evil, I have made conscience of this duty; and this my continuance in well-doing is a good evidence of my sincerity therein.
Read Matthew Poole on Job 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 31:18 (For from my youth he was brought up with me, as [with] a father, and I have guided her from my mother’ s womb;)Ver. 18. For from my youth he was brought up with me, &c.] i.e. Ever since I could do anything it hath been my delight to be doing good to the poor orphans, whom I have tenderly bred, as a father useth to breed his children. Non est vulgare Dei donum, saith Mercer, This is no ordinary mercy for men to be of a merciful disposition and melting hearted toward the poor and necessitous, as some are naturally, and from the womb. Such are said to have been Artaxerxes Longimanus, Titus the emperor, Otho III, Stephen king of Hungary, Oswald king of England, &c. And I have guided…
Read John Trapp on Job 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) For from my youth he.—The pronouns refer to the fatherless of Job 31:17 and to the widow of Job 31:16.
Read Charles John Ellicott on Job 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. This is a very difficult verse, and is variously translated. Take the following instances: - For from his youth he (the male orphan) was brought up with me as a father. Yea, I have guided her (the female orphan) from her mother's womb. - Heath. Nam a pueris educavit me commiseratio; jam inde ab utero matris meae illa me deduxit. - Houbigant. "For commiseration educated me from my childhood; And she brought me up even from my mother's womb." This is agreeable to the Vulgate. "Behold, from my youth calamity hath quickened me; Even from my mother's womb have I distributed it." This is Mr. Goods version, and is widely different from the above. For mercy grewe up with me fro my youth…
Read AdamClarke on Job 31 →CambridgeThe Cambridge Bible for Schools and Colleges18. he was brought up with me] Rather, he (the fatherless) grew up with me. Job probably did not achieve his greatness, he was born to it. And possibly he inherited the traditions of a great and benevolent house. And thus even from his youth he took the place toward the poor of a patron and father.
Read Cambridge on Job 31 →Albert Barnes1798–1870Barnes' Notes on the BibleFor from my youth he was brought up with me - This verse is usually regarded as a parenthesis, though very various expositions have been given of it.
Read Albert Barnes on Job 31 →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
though from my youth I reared him as would a father, and from my mother’s womb I guided the widow—
(no, from my youth he grew up with me as with a father, I have guided her from my mother’s womb);
though from my youth I reared him as would a father, and from my mother’s womb I guided the widow—
but from my youth I raised the orphan like a father, and from my mother’s womb I guided the widow!
Tyndale line
(For from my youth he was brought up with me, as with a father, and I have guided her from my mother’s womb;)
(Nay, from my youth he grew up with me as with a father, And her have I guided from my mother’s womb);
(Nay, from my youth he grew up with me as with a father, and I have been her guide from my mother’s womb;)
(For from my youth he was brought up with me, as with a father, and I have guided her from my mother's womb;)
(For from my youth hee hath growen vp with me as with a father, and from my mothers wombe I haue bene a guide vnto her)
Strictly literal
(For from my youth he grew up with me as with a father, and I have guided the [widow] from my mother's womb;)
(But from my youth He grew up with me as [with] a father, And from the belly of my mother I am led.)
(But from my youth || He grew up with me as [with] a father, || And from the belly of my mother I am led),
(For from my youth he was brought up with me, as though we were of one father, and I have guided her [as though she was sprung] from my mother's womb;)
because from my youth the orphan grew up with me as with a father, and I have guided his mother, a widow, from my own mother's womb.
From the Latin
(For from my infancy mercy grew up with me: and it came out with me from my mother’s womb:)
Simplified
From when I was young I was a father to orphans and took care of widows.
(For I was cared for by God as by a father from my earliest days; he was my guide from the body of my mother;)
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 agree closely, with all seven words matched. The Dead Sea Scrolls show some restoration, but the core message remains intact, affirming Job's nurturing role.
כִּ֣י מִ֭נְּעוּרַי גְּדֵלַ֣נִי כְאָ֑ב וּמִבֶּ֖טֶן אִמִּ֣י אַנְחֶֽנָּה׃
7 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.
כי מנעור׳י גדל׳ני כאב ומבטן [אמ׳י] [אנח׳נה]
4 words on the leather — 1 partly restored, 2 supplied entire by an editor.
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 31:18
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
נְעוּרִים (na`uwr) refers to youth or early life, encompassing both the state of juvenility and young people collectively. It appears in the plural form and has a feminine counterpart, נְעוּרוֹת (na`ur), which carries the same meaning. The term is notably used in Jeremiah 32:30.
נְעוּרִים n.[m.]pl. youth, early life
base
[נְעוּרוֹת] n.[f.]pl. id. [n.ei.ae];—only Je 32:30 (fig. of nation).
ref
H5271a נְעוּרִים youth, early life H5271b נְעוּרוֹת id. [5271a]
5271 na`uwr naw-oor'
or naur {naw-oor'}; and (feminine) nturah {neh- oo-raw'};
properly, passive participle from 5288 as denominative; (only
in plural collectively or emphatic form) youth, the state
(juvenility) or the persons (young people):--childhood,
youth.
see HEBREW for 05288
נְעוּרִים (na.ur) — youth.
youth, early life
Also means: na.ur (נְעוּרוֹת "youth" H5271B)
נְעוּרוֹת (na.ur) — youth.
youth, early life
Another spelling of na.ur (נְעוּרִים "youth" H5271A)
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
גָּדַל (gadal) is a Hebrew verb meaning to grow up or become great. It encompasses a range of meanings including to magnify, promote, and make powerful. The word has various forms, such as Qal, Piel, and Hiphil, indicating different nuances of growth and greatness. Notably, it can also imply self-magnification.
גָּדַל 115 vb. grow up, become great
Qal
grow up
become great
to be magnified
Pi.
cause to grow
make great, powerful
magnify
Pu. brought up
Hiph.
make great
magnify
do great things
Hithp. I will magnify myself
base
H1431 גָּדַל grow up, become great .. grow up
. become great
. to be magnified
. . cause to grow
. make great, powerful
. magnify
. brought up
. . make great
. magnify
. do great things
. I will magnify myself
1431 gadal gaw-dal'
a primitive root; properly, to twist (compare 1434), i.e. to
be (causatively make) large (in various senses, as in body,
mind, estate or honor, also in pride):--advance, boast, bring
up, exceed, excellent, be(-come, do, give, make, wax),
great(-er, come to...estate, + things), grow(up),increase,
lift up, magnify(-ifical), be much set by, nourish (up), pass,
promote, proudly (spoken), tower.
see HEBREW for 01434
גָּדַל (ga.dal) — to magnify.
1) to grow, become great or important, promote, make powerful, praise, magnify, do great things
1a) (Qal)
1a1) to grow up
1a2) to become great
1a3) to be magnified
1b) (Piel)
1b1) to cause to grow
1b2) to make great, powerful
1b3) to magnify
1c) (Pual) to be brought up
1d) (Hiphil)
1d1) to make great
1d2) to magnify
1d3) to do great things
1e) (Hithpael) to magnify oneself
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp1bs
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);
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
fa'-ther (Anglo-Saxon, Foeder; German, Vater; Hebrew 'abh, etymology uncertain, found in many cognate languages; Greek pater, from root pa, "nourisher," "protector," "upholder"):
1. Immediate Male Ancestor:
Immediate male ancestor. The father in the Hebrew family, as in the Roman, had supreme rights over his children, could dispose of his daughter in marriage (Ge 29), arrange his son's marriage (Ge 24), sell his children (Ex 21:7), but not his daughter to a stranger (Ne 5:5), had power of life and death, as in the case of Isaac (Ge 22), Jephthah's daughter (Jud 11:34), the sacrificing of his children to Molech (Le 18:21; 20:3-5), etc. Respect, reverence and affection for…
Father
A name applied (1) to any ancestor (Deut. 1:11; 1 Kings 15:11; Matt. 3:9; 23:30, etc.); and (2) as a title of respect to a chief, ruler, or elder, etc. (Judg. 17:10; 18:19; 1 Sam. 10:12; 2 Kings 2:12; Matt. 23:9, etc.). (3) The author or beginner of anything is also so called; e.g., Jabal and Jubal (Gen. 4:20, 21; comp. Job 38:28).
The position and authority of the father as the head of the family are expressly assumed and sanctioned in Scripture, as a likeness of that of the Almighty over his creatures. It lies of course at the root of that so-called patriarchal government, (Genesis 3:16; 1 Corinthians 11:3) which was introductory to the more definite systems which followed, and which in part, but not wholly, superseded it. The father’s blessing was regarded as conferring special benefit, but his malediction special injury, on those on whom it fell, (Genesis 9:25,27; 27:27-40; 48:15,20; 49:1) ... and so also the sin of a parent was held to affect, in certain cases, the welfare of his descendants. (2 Kings…
Is often synonymous with ancestor, founder, or originator, as Ge 4:20-21 Joh 8:56 Ro 4:16. Joseph was a father to Pharoah, Ge 45:8, as his counselor and provider. God is the FATHER of men, as their Creator, De 32:6 Isa 63:16 64:8 Lu 3:38. But as we have forfeited the rights of children by our sins, it is only through Christ that we can call God by that endearing name, "our Father," Joh 20:17 Ro 8:15-17.
The Hebrew word בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular constructHC/R/Ncfsc
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 אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
נָחָה (nachah) is a Hebrew verb meaning to lead or guide. It can imply bringing someone or something to a destination, governing, or even transporting into exile. The entries indicate its use in both the Qal and Hiphil forms, suggesting a range of meanings related to leadership and guidance.
[נָחָה] vb. lead, guide
Qal lead, bring
Hiph. lead, guide
base
H5148 נָחָה lead, guide
5148 nachah naw-khaw'
a primitive root; to guide; by implication, to transport
(into exile, or as colonists):--bestow, bring, govern, guide,
lead (forth), put, straiten.
נָחָה (na.chah) — to lead.
1) to lead, guide
1a) (Qal) to lead, bring
1b) (Hiphil) to lead, guide
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp3fs