Job 31:34 — Word Study
WLCכִּ֤י אֶֽעֱר֨וֹץ׀ הָ֘מ֤וֹן רַבָּ֗ה וּבוּז־ מִשְׁפָּח֥וֹת יְחִתֵּ֑נִי וָ֝אֶדֹּ֗ם לֹא־ אֵ֥צֵא פָֽתַח׃
BSAbecausekîy I greatlyrab [exceedingly, to a high degree] fearedʻârats▸ [dreaded, was terrified of] the crowdshâmôwn [a great multitude, large group of people] and the contemptbûwz [disrespect, scorn] of the clansmishpâchâh [families, tribes] terrified mechâthath▸ [filled with fear, affrighted] so that I kept silentdâmam▸ [was silent, held my peace, still, quiet] and would notlôʼ [refused to] go outsideyâtsâʼ▸ [out of the door, from my house]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| אֶֽעֱר֨וֹץ׀ | I feared | Verb, Qal, imperfect first person common singular |
| הָ֘מ֤וֹן | a multitude | Noun common, masculine singular absolute |
| רַבָּ֗ה | great | Adj |
| וּבוּז־ | and [the] contempt of | Conjunction, noun common masculine singular construct |
| מִשְׁפָּח֥וֹת | clans | Noun common, feminine plural absolute |
| יְחִתֵּ֑נִי | it caused to be dismayed me | Verb hiphil imperfect third person masculine singular, suffix |
| וָ֝אֶדֹּ֗ם | and I was silent | Verb, Qal, sequential imperfect first person common singular |
| לֹא־ | not | Particle |
| אֵ֥צֵא | I went outside | Verb, Qal, imperfect first person common singular |
| פָֽתַח׃ | [the] door | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | because I greatly feared the crowds and the contempt of the clans terrified me, so that I kept silent and would not go outside— |
| KJV | Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went not out of the door? |
| ASV | Because I feared the great multitude, And the contempt of families terrified me, So that I kept silence, and went not out of the door— |
| YLT | Because I fear a great multitude, And the contempt of families doth affright me, Then I am silent, I go not out of the opening. |
| WEB | because I feared the great multitude, and the contempt of families terrified me, so that I kept silence, and didn’t go out of the door— |
| BBE | For fear of the great body of people, or for fear that families might make sport of me, so that I kept quiet, and did not go out of my door; |
Where they part company is in the nuances of Job's fear and silence — see How Translations Differ.
The sentence is structured around a main clause that expresses Job's fear, followed by a subordinate clause detailing the source of that fear and concluding with the result of his silence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָרַץ
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 31:34
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 31:34 is part of Job's defense as he responds to the accusations of his friends. He reflects on the fear that has kept him from speaking out, particularly the fear of the crowd and the contempt from his own kin. This verse highlights the struggle between inner conviction and external pressures, a theme that resonates throughout the book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 23:2 | You shall not follow the crowd in wrongdoing. When you testify in a lawsuit, do not pervert justice by siding with the crowd. |
| 2 | Proverbs 29:25 | The fear of man is a snare, but whoever trusts in the LORD is set securely on high. |
| 3 | Jeremiah 38:4–5 | Then the officials said to the king, “This man ought to die, for he is discouraging the warriors who remain in this city, as well as all the people, by speaking such words to them; this man is not seeking the well-being of these people, but their ruin.” |
| 4 | Matthew 27:20–26 | But the chief priests and elders persuaded the crowds to ask for Barabbas and to have Jesus put to death. |
| 5 | Job 22:8 | while the land belonged to a mighty man, and a man of honor lived on it. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — יְחִתֵּ֑נִי, ye.chi.Te.nigenerated
The verb יְחִתֵּ֑נִי (yechit'ni) is in the Hiphil form, indicating that something causes fear or dismay. It conveys the idea of being filled with terror or being made to feel afraid. The parsing shows it is third person masculine singular, suggesting that an external force is responsible for the dismay Job feels.
This word encapsulates Job's emotional state, illustrating how the fear instilled by others can lead to silence and inaction. It emphasizes the impact of societal judgment on individual expression.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of Job's fear as a significant factor in his silence.
Sentence Structuregenerated
The main verb אֶֽעֱר֨וֹץ (e'rots) governs the sentence, expressing Job's fear. This is followed by a series of phrases that detail what he fears — the multitude and the contempt of clans — and the result of this fear, which is his silence.
The structure emphasizes the cause-and-effect relationship between Job's fear and his decision to remain silent, illustrating how external pressures can influence personal actions.
Septuagint Backgroundgenerated
The Septuagint translates Job's fear with the word διετράπην, which suggests a sense of being turned away or diverted. This choice indicates a widening of the concept of fear to include avoidance, not just dread.
This translation reflects a nuanced understanding of Job's emotional state, suggesting that his fear led him to withdraw rather than confront the situation directly.
In plain words — the whole versegenerated
Job 31:34 reveals Job's fear of the crowd and the scorn from his family, which kept him silent. He reflects on how this fear affected his ability to speak out, emphasizing the pressure of public opinion on personal integrity.
Frequently Asked Questionsgenerated
Job is expressing his anxiety about how others perceive him, particularly the judgment and scorn from those around him.
Job's fear of the multitude and their contempt leads him to silence, suggesting that he feels overwhelmed by external pressures.
This verse highlights the struggle between personal integrity and societal judgment, a central theme in Job's narrative.
Job's experience teaches us about the power of fear in shaping our actions and the importance of finding courage to speak out despite external pressures.
Reflection Questionsgenerated
- In what situations have I felt pressured to remain silent due to fear of judgment?
- How can I cultivate the courage to speak out, even when I feel afraid?
- What role does public opinion play in my own decisions and actions?
- How can I support others who may be struggling with fear and silence?
The early church on this verse — how the Fathers read it
The early church Fathers referenced Job's expressions of fear in their writings. Here are some quotations where they discuss the implications of Job's silence and fear.
Since he had been driven to the confession of his virtues both by the accusations of his friends and his pious devotion to God [and from the fear of God his virtues had proceeded],Early Church Fathers on Job 31 →
Did I fear a great multitude, or did the contempt of neighbours terrify me, and I did not rather keep silence, and went not out of the door? It is great assuredness of heart to have nought of worldly concupiscence.Early Church Fathers on Job 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 31:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDid I fear a great multitude?.... No, they did not deter him from confessing his sin in the most public manner, when sensible or convicted of it, and when such a public acknowledgment was necessary:
Read John Gill on Job 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDid I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went not out of the door?
Read Robert Jamieson on Job 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse either, 1. Contains new matter, and another argument or evidence of his integrity, taken from his courage and faithfulness in the discharge of his duty as a magistrate. The interrogation implies a denial; and so the sense is either, 1. This, I did not for fear of a great multitude, or for any contempt, or reproach, or other inconvenience which might befall me from great and numerous families, or combinations of people, who were engaged for him who had an unrighteous cause, forbear to speak for the poor oppressed and injured person whom they all opposed, or deny to go out of the door of my house to plead his cause, as a timorous and man-pleasing judge would have done. Or, 2. This…
Read Matthew Poole on Job 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 31:34 Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, [and] went not out of the door?Ver. 34. Did I fear a great multitude] Or, Though I should have terrified a great multitude, yet the most contemptible of the families frayed me (or humbled me), so that I held my peace, and went not out of doors; q.d. I could by my greatness have borne out my misdemeanors, and who dared have once questioned me, or quacked before me? But this I did not, I dared not; as being reined in by the reverential fear of God; yea, rather, if any one, though but of the meanest rank, had come to me, and admonished me friendly of my faults, or else, more sharply…
Read John Trapp on Job 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. Did I fear a great multitude] Was I ever prevented by the voice of the many from decreeing and executing what was right? When many families or tribes espoused a particular cause, which I found, on examination, to be wrong, did they put me in fear, so as to prevent me from doing justice to the weak and friendless? Or, in any of these cases, was I ever, through fear, self-seeking, or favour, prevented from declaring my mind, or constrained to keep my house, lest I should be obliged to give judgment against my conscience? Mr. Good thinks it an imprecation upon himself, if he had done any of the evils which he mentions in the preceding verse. He translates thus: - "Then let me be…
Read AdamClarke on Job 31 →CambridgeThe Cambridge Bible for Schools and Colleges34. a great multitude] i. e. the general mass, or the assembly, of the people. contempt of families] i. e. the great clans or tribes. The verse gives the reason why Job, if he had been conscious of sins, would have refrained from going forth at the door, fear of the contempt of men would have deterred him. The passage ch. Job 29:7 seq. shews that he was deterred by no such fear, he constantly frequented the assembly and “sat as king” in the midst of the people. What Job affirms in these verses is not of course that, when he was guilty of any transgressions, he did not conceal but openly acknowledged them. On the contrary he affirms that he had no sins which he needed to conceal. He lived in…
Read Cambridge on Job 31 →Albert Barnes1798–1870Barnes' Notes on the BibleDid I fear a great multitude - Our translators have rendered this as if Job meant to say that he had not been deterred from doing what he supposed was right by the fear of others; as if he had been
Read Albert Barnes on Job 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34. Did I fear, etc. — Because I feared the great multitude, and the contempt of families terrified me, so that I kept silence, and went not out of the door.
Read Daniel Denison Whedon 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
because I greatly feared the crowds and the contempt of the clans terrified me, so that I kept silent and would not go outside—
because I feared the great multitude, and the contempt of families terrified me, so that I kept silence, and didn’t go out of the door—
because I greatly feared the crowds and the contempt of the clans terrified me, so that I kept silent and would not go outside—
because I was terrified of the great multitude, and the contempt of families terrified me, so that I remained silent and would not go outdoors –
Tyndale line
Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went not out of the door?
Because I feared the great multitude, And the contempt of families terrified me, So that I kept silence, and went not out of the door—
Because I feared the great multitude, and the contempt of families terrified me, so that I kept silence, and went not out of the door—
Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, and went not out of the door?
Though I could haue made afraid a great multitude, yet the most contemptible of the families did feare me: so I kept silence, and went not out of the doore.
Strictly literal
Because I feared the great multitude, and the contempt of families terrified me, so that I kept silence, and went not out of the door, ...
Because I fear a great multitude, And the contempt of families doth affright me, Then I am silent, I go not out of the opening.
Because I fear a great multitude, || And the contempt of families frightens me, || Then I am silent, I do not go out of the opening.
Because I dreaded the great multitude, or because the contempt of families did terrify me, so that I kept silence, and dared not to go out of the door;—
(because I feared the great multitude, because the contempt of families terrified me, so that I kept silent and would not go outside), then bring charges against me!
From the Latin
If I have been afraid at a very great multitude, and the contempt of kinsmen hath terrified me: and I have not rather held my peace, and not gone out of the door.
Simplified
Was I afraid of what everybody else would think, scared of the contempt families would show me, so that I kept quiet and didn't go outside?
For fear of the great body of people, or for fear that families might make sport of me, so that I kept quiet, and did not go out of my door;
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 show a high degree of agreement, with 8 of the 11 words matching directly. This indicates a consistent understanding of Job's fear and silence across these ancient texts.
כִּ֤י אֶֽעֱר֨וֹץ׀ הָ֘מ֤וֹן רַבָּ֗ה וּבוּז־ מִשְׁפָּח֥וֹת יְחִתֵּ֑נִי וָ֝אֶדֹּ֗ם לֹא־ אֵ֥צֵא פָֽתַח׃
8 of the 11 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 31:34
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…
עָרַץ (arats) is a Hebrew verb meaning to cause to tremble or to feel dread. It encompasses a range of meanings, including inspiring awe, being terrified, and treating something with reverence. The word appears in various forms, such as intransitive and causative, indicating both the act of trembling and the ability to instill fear or awe in others.
[עָרַץ] vb. cause to tremble, tremble (in terror, or awe)
Qal
cause to tremble (i.e. strike with awe)
intrans. tremble, feel dread
Niph. terrible in the company of the holy ones
Hiph.
regard, or treat, with awe, as awful
inspire with awe
base
H6206 עָרַץ cause to tremble, tremble (in terror, or awe) .. cause to tremble (i.e. strike with awe)
. intrans. tremble, feel dread
. terrible in the company of the holy ones
. . regard, or treat, with awe, as awful
. inspire with awe
6206 `arats aw-rats'
a primitive root; to awe or (intransitive) to dread; hence,
to harass:--be affrighted (afraid, dread, feared, terrified),
break, dread, fear, oppress, prevail, shake terribly.
עָרַץ (a.rats) — to tremble.
1) to tremble, dread, fear, oppress, prevail, break, be terrified, cause to tremble
1a) (Qal)
1a1) to cause to tremble, terrify
1b2) to tremble, feel dread
1b) (Niphal) to be awesome, be terrible
1c) (Hiphil)
1c1) to regard or treat with awe, regard or treat as awful
1c2) to inspire with awe, terrify
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
הָמוֹן (hamown) refers to a sound or noise, encompassing meanings like murmur, roar, tumult, and crowd. It also conveys concepts of abundance and wealth. The verb form הָמַן (haman) means to rage or be turbulent. The entries highlight a range of uses, from describing a multitude to expressing confusion or disquiet.
הָמוֹן n.m. sound, murmur, roar, crowd, abundance
sound, murmur, rush, roar
tumult, confusion (as occasioning a roar)
crowd, multitude
great number, abundance (late)
abundance, wealth
base
[הָמַן] vb. rage, be turbulent
base
H1995a הָמוֹן sound, murmur, roar, crowd, abundance H1995b הָמַן rage, be turbulent
1995 hamown haw-mone'
or hamon (Ezek. 5:7) {haw-mone'}; from 1993; a noise, tumult,
crowd; also disquietude, wealth:--abundance, company, many,
multitude, multiply, noise, riches, rumbling, sounding, store,
tumult.
see HEBREW for 01993
הָמוֹן (ha.mon) — crowd.
1) murmur, roar, crowd, abundance, tumult, sound
1a) sound, murmur, rush, roar
1b) tumult, confusion
1c) crowd, multitude
1d) great number, abundance
1e) abundance, wealth
הָמַן (ha.man) — be turbulent.
to rage, be turbulent
N-ms — Noun common · masculine singular absoluteHNcmsa
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAafsa
בּוּז (buwz) means contempt, indicating a sense of disrespect or disdain. It can arise from various sources, including evil, prosperity, or judgment. The term appears in contexts related to divine judgment, suggesting a serious tone in its usage.
בּוּז n.m. contempt
contempt
judicial, poured out by God, in judgment
base
H937 בּוּז contempt
937 buwz booz
from 936; disrespect:--contempt(-uously), despised, shamed.
see HEBREW for 0936
בּוּז (buz) — contempt.
1) contempt
1a) springing from evil
1b) springing from prosperity
1c) springing from judgment
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…
מִשְׁפָּחָה (mishpachah) refers to a clan or family, encompassing a circle of relatives and extending to tribes or peoples. It can also denote a class of persons, species of animals, or kinds of things. The entries highlight its various uses, including guilds and aristocrats, but do not present any significant disagreement.
מִשְׁפָּחָה 303 n.f. clan
clan
= guild
= species, kind
pl. = aristocrats
base
H4940 מִשְׁפָּחָה clan . clan
. = guild
. = species, kind
. pl. = aristocrats
4940 mishpachah mish-paw-khaw'
from 8192 (compare 8198); a family, i.e. circle of relatives;
figuratively, a class (of persons), a species (of animals) or
sort (of things); by extens. a tribe or people:--family,
kind(-red).
see HEBREW for 08192
see HEBREW for 08198
מִשְׁפָּחָה (mish.pa.chah) — family.
1) clan, family
1a) clan
1a1) family
1a2) tribe
1a3) people, nation
1b) guild
1c) species, kind
1d) aristocrats
N-fp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word חָתַת (chathath) is a primitive root meaning to prostrate, break down, or cause dismay. It encompasses a range of meanings including being shattered, dismayed, or terrified, and can be used in various forms such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of breaking or causing fear. The entries do not indicate any significant disagreement among the lexicons.
[חָתַת] vb. be shattered, dismayed
Qal
be shattered, broken
be dismayed
Niph. and at my name he is put in awe
Pi. dismay, scare
Hiph.
shatter
cause to be dismayed
dismay, terrify
base
H2865 חָתַת be shattered, dismayed
2865 chathath khaw-thath'
a primitive root; properly, to prostrate; hence, to break
down, either (literally) by violence, or (figuratively) by
confusion and fear:--abolish, affright, be (make) afraid,
amaze, beat down, discourage, (cause to) dismay, go down,
scare, terrify.
חָתַת (cha.tat) — to to be dismayed.
1) to be shattered, be dismayed, be broken, be abolished, be afraid
1a) (Qal)
1a1) to be shattered, be broken
1a2) to be dismayed
1b) (Niphal) to be broken, be dismayed
1c) (Piel) to be shattered, be dismayed, be scared
1d) (Hiphil)
1d1) to cause to be dismayed
1d2) to dismay, terrify
1d3) to shatter
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp1bs
דָּמַם (damam) is a Hebrew verb primarily meaning to be silent or still, with implications of astonishment or cessation. It can also convey the idea of perishing or being destroyed. The word appears in various forms, including Qal, Niphal, Poal, and Hiphil, indicating different nuances of silence and stillness. Notably, it is associated with wailing in Isaiah 23:2.
[דָּמַם] vb. be or grow dumb, silent, still
Qal
be silent
be still (opp. to both speech and motion)
be struck dumb, astounded
Niph. be made silent, i.e. destroyed
Po. ‘composed and quieted my soul’
H1826a דָּמַם be or grow dumb, silent, still H1826b דָּמַם wail
1826 damam daw-man'
a prim root (compare 1724, 1820); to be dumb; by implication,
to be astonished, to stop; also to perish:--cease, be cut down
(off), forbear, hold peace, quiet self, rest, be silent, keep
(put to) silence, be (stand) still, tarry, wait.
see HEBREW for 01724
see HEBREW for 01820
דָּמַם (da.mam) — to silence: stationary.
: stationary
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to wail.
wail
דָּמַם (da.mam) — to silence: silent.
: silent
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to silence: destroyed.
: destroyed
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
פֶּ֫תַח (pethach) refers to an opening, such as a doorway or entrance. It is derived from a root meaning to open and encompasses terms like gate and entrance way. The entries consistently highlight its literal and figurative uses, but do not provide specific verse references.
פֶּ֫תַח 164 n.m. opening, doorway, entrance
base
H6607 פֶּ֫תַח opening, doorway, entrance
6607 pethach peh'-thakh
from 6605; an opening (literally), i.e. door (gate) or
entrance way:--door, entering (in), entrance (-ry), gate,
opening, place.
see HEBREW for 06605
פֶּ֫תַח (pe.tach) — entrance.
opening, doorway, entrance
HNcmsa — Noun common · masculine singular absoluteHNcmsa
dor: Most commonly the rendering of Hebrew pethach, "doorway," deleth, "door" proper (the two distinguished in Ge 19:6), or of Greek thura, which represents both meanings. The door proper was usually of wood, frequently sheeted with metal, sometimes of one slab of stone, as shown in excavations in the Hauran. It turned on pivots (the "hinges" of Pr 26:14) working in sockets above and below, and was provided with a bolt (2Sa 13:17) or with lock and key (Jud 3:23). The doorway was enclosed by the stone threshold (1Ki 14:17), the two doorposts on either side, and the lintel above (
→ Posts of, sprinkled with the blood of the paschal lamb Ex 12:22
→ The law to be written on De 11:20
→ Hinges for Pr 26:14
→ Made of gold 1Ki 7:50
→ Doors of the temple made of two leaves, cherubim and flowers carved upon, covered with gold 1Ki 6:31-35