Job 32:6 — Word Study
WLCוַיַּ֤עַן׀ אֱלִיה֖וּא בֶן־ בַּֽרַכְאֵ֥ל הַבּוּזִ֗י וַיֹּ֫אמַ֥ר צָ֘עִ֤יר אֲנִ֣י לְ֭יָמִים וְאַתֶּ֣ם יְשִׁישִׁ֑ים עַל־ כֵּ֖ן זָחַ֥לְתִּי וָֽאִירָ֓א׀ מֵחַוֹּ֖ת דֵּעִ֣י אֶתְכֶֽם׃
BSASo ElihuʼĔlîyhûw [the son of Barachel, a Buzite] sonbên of BarachelBârakʼêl the BuziteBûwzîy declaredʻânâh▸ Iʼănîy am youngtsâʻîyr [considered, inexperienced, little] in yearsyôwm while youʼattâh are oldyâshîysh [very, aged, experienced] that is whyʻal I was timidzâchal■ [extremely, afraid, fearful] and afraidyârêʼ▸ [to speak, to express my opinion] to tell youchâvâh what I knowdêaʻ [my knowledge, my thoughts]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֤עַן׀ | and he answered | Verb, Qal, sequential imperfect third person masculine singular |
| אֱלִיה֖וּא | Elihu | Noun proper masculine |
| בֶן־ | [the] son of | Noun common, masculine singular construct |
| בַּֽרַכְאֵ֥ל | Barakel | Noun proper masculine |
| הַבּוּזִ֗י | the Buzite | Particle, noun gentilic masculine singular absolute |
| וַיֹּ֫אמַ֥ר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| צָ֘עִ֤יר | [am] young | Adj |
| אֲנִ֣י | I | Pronoun |
| לְ֭יָמִים | to days | Preposition, noun common masculine plural absolute |
| וְאַתֶּ֣ם | and you | Conjunction, pronoun |
| יְשִׁישִׁ֑ים | [are] aged | Adj |
| עַל־ | there- | Preposition |
| כֵּ֖ן | -fore | Adverb |
| זָחַ֥לְתִּי | I was anxious | Verb, Qal, perfect first person common singular |
| וָֽאִירָ֓א׀ | and I was afraid | Verb, Qal, sequential imperfect first person common singular |
| מֵחַוֹּ֖ת | from telling | Preposition, verb piel infinitive construct common |
| דֵּעִ֣י | knowledge my | Noun common masculine singular construct, suffix |
| אֶתְכֶֽם׃ | the object marker you | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Elihu son of Barachel the Buzite declared: “I am young in years, while you are old; that is why I was timid and afraid to tell you what I know. |
| KJV | And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not shew you mine opinion. |
| ASV | And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; Wherefore I held back, and durst not show you mine opinion. |
| YLT | And Elihu son of Barachel the Buzite answereth and saith: — Young I [am] in days, and ye [are] age Therefore I have feared, And am afraid of shewing you my opinion. |
| WEB | Elihu the son of Barachel the Buzite answered, “I am young, and you are very old. Therefore I held back, and didn’t dare show you my opinion. |
| BBE | And Elihu, the son of Barachel the Buzite, made answer and said, I am young, and you are very old, so I was in fear, and kept myself from putting my knowledge before you. |
Where they part company is יְשִׁישִׁ֑ים — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate clauses that clarify Elihu's feelings and reasoning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbעָנָה
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 32:6
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 — The Dialogue of Jobgenerated
Job 32:6 presents Elihu, who feels young and inexperienced compared to the older friends of Job. He hesitates to speak but ultimately decides to share his thoughts, emphasizing the importance of wisdom that comes with age. This moment sets the stage for Elihu's unique perspective in the ongoing discussion about suffering and righteousness, contrasting with the views of Job's older companions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 19:32 | You are to rise in the presence of the elderly, honor the aged, and fear your God. I am the LORD. |
| 2 | Romans 13:7 | Pay everyone what you owe him: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due. |
| 3 | 1 Timothy 5:1 | Do not rebuke an older man, but appeal to him as to a father. Treat younger men as brothers, |
| 4 | Titus 2:6 | In the same way, urge the younger men to be self-controlled. |
| 5 | 1 Peter 5:5 | Young men, in the same way, submit yourselves to your elders. And all of you, clothe yourselves with humility toward one another, because, “God opposes the proud, but gives grace to the humble.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יְשִׁישִׁ֑ים, ye.shi.Shimgenerated
The Hebrew word יָשִׁישׁ (*yashiysh*) means 'aged' or 'old', referring to someone who has lived a long life and gained experience. It is used in contexts that highlight the respect accorded to the elderly, emphasizing their wisdom and authority.
In this verse, Elihu acknowledges that he is considered young in years, which influences his willingness to speak. The parsing as an adjective conveys a state of being, indicating not just age but the associated life experience that comes with it.
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. The BSB uses aged, which is also reflected in the KJV and ASV.
Sentence Structuregenerated
The main verb is וַיַּ֤עַן, and he answered, which governs the entire clause. The structure includes a noun phrase for Elihu, followed by a prepositional phrase indicating his lineage, and a series of clauses that express his feelings and observations.
The sentence flows from Elihu's declaration of his youth to his reasoning for hesitance, demonstrating a clear progression of thought that highlights his internal conflict between respect for age and the need to speak.
Septuagint Backgroundgenerated
The Septuagint translates יְשִׁישִׁ֑ים as πρεσβύτεροι, meaning 'elders' or 'older men'. This choice emphasizes the contrast between Elihu's youth and the wisdom typically associated with age.
This rendering suggests a cultural understanding of age and authority, indicating that Elihu recognizes the societal norms regarding respect for elders.
In plain words — the whole versegenerated
Job 32:6 shows Elihu, the son of Barachel the Buzite, speaking to Job and his friends. He feels young and inexperienced compared to them, which makes him hesitant to share his thoughts. Elihu ultimately decides to express his opinions, emphasizing the importance of wisdom and experience.
Frequently Asked Questionsgenerated
Elihu feels timid because he is younger than the other men present, which makes him hesitant to share his insights.
Elihu's name means 'He is my God', indicating a personal relationship with the divine.
Elihu is introduced as the son of Barachel the Buzite, which connects him to a specific heritage and adds weight to his perspective.
Elihu's youth makes him aware of his limitations but also gives him a fresh perspective that contrasts with the older friends' views.
Reflection Questionsgenerated
- In what ways can I learn from those who are older and more experienced than me?
- How can I balance respect for age with the confidence to share my own thoughts?
- What does it mean to be young in a community of experienced individuals?
- How can I encourage younger voices in discussions where wisdom is valued?
The early church on this verse — how the Fathers read it
Early commentators like John Chrysostom and Gregory the Dialogist reflect on Elihu's hesitance and the dynamics of age and wisdom in their interpretations.
Why is it not said, But then, why did you not fight from the start together with us in order to defend God? He answers, I withdrew into my age, while I expected, he says, to hear you pronounce a beautiful and wonderful speech.Early Church Fathers on Job 32 →
And Eliu the son of Barachel, the Buzite, answered and said, I am younger in age, but ye are more ancient. I therefore held down my head, and feared to shew you my opinion.Early Church Fathers on Job 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 32:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Elihu the son of Barachel the Buzite answered and said,.... Since there was no answer in them, he takes upon him to give one himself; but first makes an apology on account of his youth: I [am]
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 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, of discovering my weakness and folly, and of being thought forward and presumptuous.
Read Matthew Poole on Job 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 32:6 And Elihu the son of Barachel the Buzite answered and said, I [am] young, and ye [are] very old; wherefore I was afraid, and durst not shew you mine opinion.Ver. 6. I am young, and ye are very old] Yet was he nothing inferior to any of them in wit, piety, and learning; he had lived long in a little time, and was (as one saith of Macarius) μειρακιογερων, an "old" young man (Niceph.); as if he had been an Alban born, qui albo crine nascuntur, who come into the world hoar headed, as did Seneca; and thence had his name, as Cassiodorus thinketh, quod canus, quasi senior natus sit, Canitiem habent auspicium capillarum (Solin). Some young men are ripe early, and more ready headed than…
Read John Trapp on Job 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) I am young.—The way in which Elihu comes forward is very interesting, and full of character. It gives us also a picture of the times and habits.
Read Charles John Ellicott on Job 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. I am young] How young he was, or how old they were, we cannot tell; but there was no doubt a great disparity in their ages; and among the Asiatics the youth never spoke in the presence of the elders, especially on any subject of controversy.
Read AdamClarke on Job 32 →CambridgeThe Cambridge Bible for Schools and Colleges6–10. Elihu, being a youth, shrank from interfering in a dispute in which aged men were engaged; but he perceived that wisdom did not always accompany grey hairs; it is a gift of God, and, conscious of possessing it, he desires now to be heard.
Read Cambridge on Job 32 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd Elihu - “said, I am young” Margin, few of days. The Hebrew is, “I am small (צעיר tsâ‛ı̂yr) of days;” that is, I am inexperienced.
Read Albert Barnes 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
So Elihu son of Barachel the Buzite declared: “I am young in years, while you are old; that is why I was timid and afraid to tell you what I know.
Elihu the son of Barachel the Buzite answered, “I am young, and you are very old. Therefore I held back, and didn’t dare show you my opinion.
So Elihu son of Barachel the Buzite declared: “I am young in years, while you are old; that is why I was timid and afraid to tell you what I know.
So Elihu son of Barakel the Buzite spoke up: “I am young, but you are elderly; that is why I was fearful, and afraid to explain to you what I know.
Tyndale line
And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not shew you mine opinion.
And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; Wherefore I held back, and durst not show you mine opinion.
And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I held back, and durst not shew you mine opinion.
And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not show you my opinion.
Therefore Elihu the sonne of Barachel, the Buzite answered, and sayd, I am yong in yeres, and ye are ancient: therefore I doubted, and was afraide to shewe you mine opinion.
Strictly literal
And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are aged; wherefore I was timid, and feared to shew you what I know.
And Elihu son of Barachel the Buzite answereth and saith: — Young I [am] in days, and ye [are] age Therefore I have feared, And am afraid of shewing you my opinion.
And Elihu son of Barachel the Buzite answers and says: “I [am] young in days, and you [are] aged; Therefore I have feared, || And am afraid of showing you my opinion.
And Elihu the son of Barachel the Buzite commenced, and said, Young am I in days, and ye are very old: therefore I hesitated and feared to show you what I know.
Then Elihu son of Barakel the Buzite spoke up and said, “I am young, and you are very old. That is why I held back and did not dare to tell you my own opinion.
From the Latin
Then Eliu the son of Barachel the Buzite answered and said: I am younger in days, and you are more ancient; therefore hanging down my head, I was afraid to shew you my opinion.
Simplified
Elihu, the son of Barachel the Buzite, said, “I am young, and you are old, which is why I was reluctant to tell you what I know.
And Elihu, the son of Barachel the Buzite, made answer and said, I am young, and you are very old, so I was in fear, and kept myself from putting my knowledge before you.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with 14 of the 18 words matched. However, the Septuagint's word order and phrasing differ, reflecting its own interpretative style.
וַיַּ֤עַן׀ אֱלִיה֖וּא בֶן־ בַּֽרַכְאֵ֥ל הַבּוּזִ֗י וַיֹּ֫אמַ֥ר צָ֘עִ֤יר אֲנִ֣י לְ֭יָמִים וְאַתֶּ֣ם יְשִׁישִׁ֑ים עַל־ כֵּ֖ן זָחַ֥לְתִּי וָֽאִירָ֓א׀ מֵחַוֹּ֖ת דֵּעִ֣י אֶתְכֶֽם׃
14 of the 18 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 32:6
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.
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
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…
בָּרַכְאֵל (Barak'el) means 'God has blessed' and refers to a man mentioned in the Book of Job as the father of Elihu. The name is derived from the roots for 'blessing' and 'God.' It appears in Job 32:2, where Barachel is introduced in the context of Job's friends.
בָּרַכְאֵל n.pr.m. (Ēl doth bless) father of Elihu Jb 32:2, 6.
ref
H1292 בָּרַכְאֵל
1292 Barak'el baw-rak-ale'
from 1288 and 410, God has blessed; Barakel, the father of
one of Job's friends:--Barachel.
see HEBREW for 01288
see HEBREW for 0410
בָּרַכְאֵל (ba.rakh.el) — Barachel.
A man living at the time of the Patriarchs, first mentioned at Job.32.2;
father of: Elihu (H0453K)
§ Barachel = "God blesses"
father of Elihu
N-proper — Noun proper masculineHNpm
בּוּזִי (Buwziy) refers to a Buzite, a descendant of Buz. This term is linked to Elihu, a character in the Book of Job, specifically mentioned in Job 32:2. The word is derived from the root meaning 'contempt,' indicating a possible cultural or familial connotation.
בּוּזִי adj.gent. of Elihu’s father
base
H940 בּוּזִי
940 Buwziy boo-zee'
patronymic from 938; a Buzite or descendant of Buz:--Buzite.
see HEBREW for 0938
בּוּזִי (bu.zi) — Buzite.
Someone descended from Ram (H7410I), first mentioned at Job.32.2
§ Buzite = "contempt"
one of the ancestors of Elihu
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
צָעִיר (tsa`iyr) means little, insignificant, or young. It can refer to something that is small in size or number, as well as to youth or lower status. The entries consistently emphasize its meanings related to size and age, but do not indicate any significant disagreement among lexicons.
צָעִיר adj. little, insignificant, young
base
H6810 צָעִיר little, insignificant, young
6810 tsa`iyr tsaw-eer'
or tsanowr {tsaw-ore'}; from 6819; little; (in number) few;
(in age) young, (in value) ignoble:--least, little (one),
small (one), + young(-er, -est).
see HEBREW for 06819
צָעִיר (tsa.ir) — little.
1) little, insignificant, young
1a) little, insignificant
1b) insignificant, mean
1c) young, younger, youngest
Adj — AdjHAamsa
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Conj | Pron — Conjunction · pronounHC/Pp2mp
יָשִׁישׁ (yashiysh) refers to an old or very aged man. It is derived from a root meaning 'old' and is used exclusively in the context of describing someone who is ancient or very old, as noted in the book of Job.
יָשִׁישׁ adj. aged, only Jb
base
H3453 יָשִׁישׁ
3453 yashiysh yaw-sheesh'
from 3486; an old man:--(very) aged (man), ancient, very old.
see HEBREW for 03486
יָשִׁישׁ (ya.shish) — aged.
aged, old man, aged one
Adj — AdjHAampa
→ Gospel invitation to Mt 20:5,6
→ See OLD AGE
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
זָחַל (zachal) is a Hebrew verb meaning to crawl or shrink back, with implications of fear. It appears primarily in the context of crawling or creeping, and also conveys the sense of being afraid. The only Old Testament reference noted is in Job 32:6, where it relates to fear.
ref
H2119a זָחַל shrink back, crawl away H2119b זָחַל fear, be afraid
2119 zachal zaw-khal'
a primitive root; to crawl; by implication, to fear:--be
afraid, serpent, worm.
זָחַל (za.chal) — to crawl.
1) to shrink back, crawl away
1a) (Qal) crawling, creeping (participle) (meton)
זָחַל (za.chal) — to fear.
to fear, be afraid
Aramaic equivalent: de.chal (דְּחַל "to fear" H1763)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
חָוָה (chavah) is a Hebrew verb that primarily means to declare or show. It is a primitive root related to the concepts of living and explaining. The entries indicate it is used in the Piel form, suggesting a more intensive action, and it has an Aramaic equivalent. There is a note that it appears poetically and in later texts.
[חָוָה] vb. only Pi. (poet. & late), tell, declare
base
H2331 חָוָה
2331 chavah khaw-vah'
a primitive root; (compare 2324, 2421); properly, to live; by
implication (intensively) to declare or show:--show.
see HEBREW for 02324
see HEBREW for 02421
חָוָה (cha.vah) — to explain.
1) (Piel) to tell, declare, show, make known
2) (CLBL) to breath
Aramaic equivalent: cha.vah (חֲוָה "to show" H2324)
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
דֵּעַ (dea`) refers to knowledge or opinion, encompassing both general knowledge and specific judgments, including God's knowledge. It is derived from another Hebrew word, יָדַע (yada`), which also relates to knowledge. The term appears in contexts that emphasize understanding and discernment.
[דֵּעַ] n.[m.] knowledge, opinion (late)
base
H1843 דֵּעַ
1843 dea` day'-ah
from 3045; knowledge:--knowledge, opinion.
see HEBREW for 03045
דֵּעַ (de.a) — knowledge.
1) knowledge, opinion
1a) God's knowledge
1b) judgment, opinion
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp2mp — Particle · suffixHTo/Sp2mp