Job 32:5 — Word Study
WLCוַיַּ֤רְא אֱלִיה֗וּא כִּ֘י אֵ֤ין מַעֲנֶ֗ה בְּ֭פִי שְׁלֹ֥שֶׁת הָאֲנָשִׁ֗ים וַיִּ֥חַר אַפּֽוֹ׃ פ
BSABut when heʼĔlîyhûw sawrâʼâh▸ [perceived, looked after] thatkîy the threeshâlôwsh [thrice, a quantity of] had noʼayin further replymaʻăneh [additional, more, answer, response] his angerʼaph [wrath, strong emotion] was kindledchârâh▸ [incensed, burned fiercely]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֤רְא | and he saw | Verb, Qal, sequential imperfect third person masculine singular |
| אֱלִיה֗וּא | Elihu | Noun proper masculine |
| כִּ֘י | that | Particle |
| אֵ֤ין | there not | Noun common, masculine singular construct |
| מַעֲנֶ֗ה | [was] an answer | Noun common, masculine singular absolute |
| בְּ֭פִי | in [the] mouth of | Preposition, noun common masculine singular construct |
| שְׁלֹ֥שֶׁת | [the] three | Adj |
| הָאֲנָשִׁ֗ים | the men | Particle, noun common masculine plural absolute |
| וַיִּ֥חַר | and it burned | Verb, Qal, sequential imperfect third person masculine singular |
| אַפּֽוֹ׃ פ | anger his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But when he saw that the three men had no further reply, his anger was kindled. |
| KJV | When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled. |
| ASV | And when Elihu saw that there was no answer in the mouth of these three men, his wrath was kindled. |
| YLT | And Elihu seeth that there is no answer in the mouth of the three men, and his anger burneth. |
| WEB | When Elihu saw that there was no answer in the mouth of these three men, his wrath was kindled. |
| BBE | And when Elihu saw that there was no answer in the mouth of the three men, he was very angry. |
Where they part company is אֵ֤ין מַעֲנֶ֗ה — see How Translations Differ.
The structure centers around Elihu's observation, leading to the expression of his anger. This arrangement highlights the cause-and-effect relationship in the narrative.
4 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
subjectאֱלִיהוּא
verbרָאָה
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 32:5
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 — Elihu's Response to Jobgenerated
Job 32:5 describes Elihu's reaction upon noticing that the three older men have no further answers for Job. This moment is significant as it sets the stage for Elihu's forthcoming speech, where he aims to provide insight and correction. The context highlights the tension in the dialogue between Job and his friends, as Elihu feels compelled to speak after observing their silence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 32:2 | This kindled the anger of Elihu son of Barachel the Buzite, of the family of Ram. He burned with anger against Job for justifying himself rather than God, |
| 2 | Exodus 32:19 | As Moses approached the camp and saw the calf and the dancing, he burned with anger and threw the tablets out of his hands, shattering them at the base of the mountain. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — חָרָה, vai.Yi.chargenerated
The verb חָרָה (charah) means 'to burn' or 'to be kindled,' often in relation to anger. It is used here to express Elihu's intense emotional response to the lack of answers from the three men. The parsing indicates it is in the Qal stem, which conveys a simple action — in this case, the act of becoming angry.
This verb captures the essence of Elihu's feelings, showing that his anger is not just a fleeting emotion but a strong, burning reaction to the situation at hand.
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 clause is governed by the verb יַּ֤רְא, he saw, which introduces the observation made by Elihu. The structure indicates that Elihu's perception is central to the unfolding narrative.
The verb is followed by a series of phrases: a prepositional phrase indicating the context of his observation, a noun phrase describing the absence of a response, and another clause detailing the emotional reaction that follows. This arrangement emphasizes Elihu's realization and subsequent anger.
Septuagint Backgroundgenerated
The Septuagint translates יַּ֤רְא with εἶδεν, which means 'he saw.' This choice reflects a straightforward rendering of the Hebrew verb, maintaining the focus on Elihu's perception.
The translation of חָרָה as ἐθυμώθη indicates a strong emotional response, aligning with the Hebrew meaning of becoming angry. This shows continuity in the emotional weight of Elihu's reaction across both texts.
In plain words — the whole versegenerated
Job 32:5 tells us that Elihu noticed that the three men had no more answers for Job, which made him very angry. This moment is crucial as it leads Elihu to speak up and share his thoughts, highlighting the tension in their discussion.
Frequently Asked Questionsgenerated
Elihu's anger signifies his frustration with the lack of response from the three men, indicating his desire for a more honest and direct dialogue.
Elihu waits to speak out of respect for the older men, believing that age should bring wisdom.
Elihu serves as a mediator, aiming to correct both Job and his friends by providing a fresh perspective.
Unlike the older friends who have given up on convincing Job, Elihu's reaction is one of urgency and determination to address the situation.
Reflection Questionsgenerated
- What can we learn from Elihu's willingness to speak up when others are silent?
- How do our emotions influence our responses in difficult conversations?
- In what ways can we encourage open dialogue when faced with disagreement?
- How might Elihu's perspective help us understand the importance of listening before speaking?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Job 32:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen Elihu saw that [there was] no answer in the mouth of [these] three men,.... That could be called an answer; nay, when he perceived they were quite nonplussed and silenced, though men of years
Read John Gill on Job 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo these three men ceased to answer Job, because he was righteous in his own eyes. Prose (poetry begins with "I am young," Job 32:6). Verse 1. Because ... - and because they could not proves to him that he was unrighteous.
Read Robert Jamieson on Job 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 32:5 When Elihu saw that [there was] no answer in the mouth of [these] three men, then his wrath was kindled.Ver. 5. When Elihu saw that there was no answer] And therefore Job looked upon himself as one that had won the day. St Austin professeth this was it that heartened him, and made him to triumph in his former Manichecism, that he met with feeble opponents, and such as his nimble wit was easily able to overturn. And when Carolostadius opposed Luther’ s consubstantiation but weakly and insufficiently, Zuinglius said he was sorry that so good a cause, non satis humerorum haberet, lacked shoulders. then his wrath was kindled] viz. From their coldness, like as Nehemiah 3:20. Baruch…
Read John Trapp on Job 32 →CambridgeThe Cambridge Bible for Schools and Colleges2–5. Introduction of Elihu, a new speaker, who appears to have been a listener during the progress of the former debate. The descent of Elihu is given with fuller details than in the case of the other speakers. The name Elihu, meaning probably my God is he, occurs elsewhere, 1 Samuel 1:1; 1 Chronicles 12:20. He is named the Buzite. Buz was brother of Uz, Genesis 22:21, and son of Nahor. In Jeremiah 25:23 Buz is mentioned along with Tema (cf. Job 6:19), and reckoned among the Arab tribes. The name Ram, therefore, which does not occur elsewhere, is scarcely to be taken as a contraction for Aram or Syria (though comp. 2 Chronicles 22:5, where Ramites = Aramites). justified himself rather than…
Read Cambridge on Job 32 →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 when he saw that the three men had no further reply, his anger was kindled.
When Elihu saw that there was no answer in the mouth of these three men, his wrath was kindled.
But when he saw that the three men had no further reply, his anger was kindled.
But when Elihu saw that the three men had no further reply, he became very angry.
Tyndale line
When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.
And when Elihu saw that there was no answer in the mouth of these three men, his wrath was kindled.
And when Elihu saw that there was no answer in the mouth of these three men, his wrath was kindled.
When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.
So when Elihu saw, that there was none answere in the mouth of the three men, his wrath was kindled.
Strictly literal
And Elihu saw that there was no answer in the mouth of the three men, and his anger was kindled.
And Elihu seeth that there is no answer in the mouth of the three men, and his anger burneth.
And Elihu sees that there is no answer in the mouth of the three men, and his anger burns.
But when Elihu saw that there was no answer in the mouth of these three men, then was his wrath kindled.
However, when Elihu saw that there was no answer in the mouths of these three men, his anger was kindled.
From the Latin
But when he saw that the three were not able to answer, he was exceedingly angry.
Simplified
But when he saw that they could not answer Job, he grew very angry.
And when Elihu saw that there was no answer in the mouth of the three men, he was very angry.
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 in their wording, with all ten words matched. This consistency indicates that both texts convey the same fundamental meaning regarding Elihu's observation and emotional response.
וַיַּ֤רְא אֱלִיה֗וּא כִּ֘י אֵ֤ין מַעֲנֶ֗ה בְּ֭פִי שְׁלֹ֥שֶׁת הָאֲנָשִׁ֗ים וַיִּ֥חַר אַפּֽוֹ׃ פ
10 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 32:5
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
אֱלִיהוּ (Eliyhuw) means "He is my God" and refers to several individuals in the Old Testament, most notably the young friend of Job who rebuked him and his companions. The entries detail Elihu's lineage, including his connections to the tribes of Levi and Judah, and mention other figures named Elihu, such as an Ephraimite and a Manassite warrior chief.
אֱלִיהוּ, אֱלִיהוּא n.pr.m. (He is (my) God)
the young friend of Job
an Ephraimite, Samuel’s great-grandfather
chief of Manasseh
a Korahite
one of the brethren of David
base
H453 אֱלִיהוּ, אֱלִיהוּא
453 'Eliyhuw el-ee-hoo'
or (fully) dEliyhuwh {el-ee-hoo'}; from 410 and 1931; God of
him; Elihu, the name of one of Job's friends, and of three
Israelites:--Elihu.
see HEBREW for 0410
see HEBREW for 01931
אֱלִיהוּ (e.li.hu) — Elihu.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Sa.1.1;
son of: Tohu (H8459);
father of: Jeroham (H3395); also called Eliab at 1Ch.6.27; Eliel at 1Ch.6.34;
§ Elihu = "He is my God"
1) the younger man who rebuked Job and his three friends
2) an Ephraimite, Samuel's great grandfather
3) a Manassite warrior chief for David
4) son of Shemaiah and Korhite gatekeeper
5) David's brother
אֱלִיהוּ (e.li.hu) — Elihu.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.12.20
§ Elihu = "He is my God"
1) the younger man who rebuked Job and his three friends
2) an Ephraimite, Samuel's great grandfather
3) a Manassite warrior chief for David
4) son of Shemaiah and Korhite gatekeeper
5) David's brother
אֱלִיהוּ (e.li.hu) — Elihu.
N-proper — Noun proper masculineHNpm
Elihu
Whose God is he. (1.) “The son of Barachel, a Buzite” (Job 32:2), one of Job’s friends. When the debate between Job and his friends is brought to a close, Elihu for the first time makes his appearance, and delivers his opinion on the points at issue (Job 32-37).
(2.) The son of Tohu, and grandfather of Elkanah (1 Sam. 1:1). He is called also Eliel (1 Chr. 6:34) and Eliab (6:27).
(3.) One of the captains of thousands of Manasseh who joined David at Ziklag (1 Chr. 12:20).
(4.) One of the family of Obed-edom, who were appointed porters of the temple under David (1 Chr. 26:7).
(whose God is he (Jehovah)). One of the interlocutors in the book of Job. [JOB, JOB, BOOK OF] He is described as the "son of Baerachel the Buzite." A forefather of Samuel the prophet. (1 Samuel 1:1) In (1 Chronicles 27:18) Elihu "of the brethren of David" is mentioned as the chief of the tribe of Judah. One of the captains of the thousands of Manasseh, (1 Chronicles 12:20) who followed David to Ziklag after he had left the Philistine army on the eve of the battle of Gilboa. A Korhite Levite in the time of David. (1 Chronicles 26:7)
A native of Buz, Ge 22:21, which was probably a city of Edom, Jer 25:23, perhaps Bozrah, Jer 49:7,8,13. He came to condole with Job in his calamities. Young, ardent, sagacious, and devout, he listened attentively to the discourses of Job and his three friends; and at length broke in, with profuse apologies, to set them all right, Job 32:1-22. His address to Job he blames for condemning him as a hypocrite, in their ignorance of the wonders of God’s providence. In several sentences he beautifully expresses his faith in the pardoning and restoring grace of God towards sinners, Job 33:23,24,27-30, passages in probably the…
he is my God himself
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
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
מַעֲנֶה (ma`aneh) primarily means 'answer' or 'response.' It can refer to a reply that is either favorable or contradictory. The word is derived from a root meaning to respond and is noted in various contexts, including a place for task.
מַעֲנֶה n.m. answer, response
base
H4617 מַעֲנֶה
4617 ma`aneh mah-an-eh'
from 6030; a reply (favorable or contradictory):--answer, X
himself.
see HEBREW for 06030
מַעֲנֶה (ma.a.neh) — answer.
1) answer, response
2) (TWOT) place for task
N-ms — Noun common · masculine singular absoluteHNcmsa
an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.
1. In the Old Testament:
Six different words are translated by answer.
(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.
(2) It also means a response (Job 21:34; 34:36).
(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."
Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Adj — AdjHAcbsc
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms