Job 32:8 — Word Study
WLCאָ֭כֵן רֽוּחַ־ הִ֣יא בֶאֱנ֑וֹשׁ וְנִשְׁמַ֖ת שַׁדַּ֣י תְּבִינֵֽם׃
BSAButʼâkên [there is]hûwʼ a spiritrûwach [breath of life, the wind] in a manʼĕnôwsh the breathnᵉshâmâh [inspiration, spirit] of the AlmightyShadday [Shadday, all-powerful God] that gives him understandingbîyn▸ [discernment, wisdom, to separate mentally and know]
| Greek | English | Parsing |
|---|---|---|
| אָ֭כֵן | nevertheless | Particle |
| רֽוּחַ־ | [is the] spirit | Noun common, feminine singular absolute |
| הִ֣יא | it | Pronoun |
| בֶאֱנ֑וֹשׁ | in a person | Preposition, noun common masculine singular absolute |
| וְנִשְׁמַ֖ת | and [the] breath of | Conjunction, noun common feminine singular construct |
| שַׁדַּ֣י | [the] Almighty | Noun proper |
| תְּבִינֵֽם׃ | [which] it gives understanding them | Verb hiphil imperfect third person feminine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But there is a spirit in a man, the breath of the Almighty, that gives him understanding. |
| KJV | But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. |
| ASV | But there is a spirit in man, And the breath of the Almighty giveth them understanding. |
| YLT | Surely a spirit is in man, And the breath of the Mighty One Doth cause them to understand. |
| WEB | But there is a spirit in man, and the Spirit of the Almighty gives them understanding. |
| BBE | But truly it is the spirit in man, even the breath of the Ruler of all, which gives them knowledge. |
All translations agree on the essential meaning of the verse, emphasizing the spirit's role in granting understanding.
The sentence structure is straightforward, with a main clause followed by descriptive phrases that elaborate on the spirit and its function.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהִיא
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 32:8
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 Discourse on Wisdomgenerated
Job 32:8 highlights the belief that within every person lies a divine spirit that grants understanding, emphasizing the importance of this inner breath as a source of wisdom. This verse is part of a larger dialogue concerning the nature of wisdom, where Job reflects on the sources of insight and the role of age versus divine inspiration in understanding.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 4:12–21 | Now a word came to me secretly; my ears caught a whisper of it. |
| 2 | Job 33:16 | He opens their ears and terrifies them with warnings |
| 3 | Job 35:11 | who teaches us more than the beasts of the earth and makes us wiser than the birds of the air?’ |
| 4 | Job 38:36 | Who has put wisdom in the heart or given understanding to the mind? |
| 5 | Genesis 41:39 | Then Pharaoh said to Joseph, “Since God has made all this known to you, there is no one as discerning and wise as you. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — רוּחַ, Ru.ach-generated
The word רוּחַ (ruach) means breath, wind, or spirit. It signifies not only the physical breath of life but also encompasses the emotional and mental aspects of a person. In this verse, it indicates the divine spirit that resides within humans, suggesting that understanding comes from this God-given breath.
The parsing as a feminine singular noun indicates its common use to refer to the spirit or essence of life. This term is often associated with divine inspiration, highlighting the connection between the Almighty and human understanding.
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 finite verb תְּבִינֵֽם, it gives understanding, with a noun phrase as the subject and a prepositional phrase describing the spirit. The structure highlights the relationship between the spirit and the understanding that it provides.
The word order places emphasis on the spirit as the subject, indicating its importance in granting understanding, while the prepositional phrase elaborates on the source of this spirit.
Septuagint Backgroundgenerated
The Septuagint translates רוּחַ as πνεῦμά, indicating a direct correspondence to the concept of spirit or breath. This choice reflects the translators' understanding of the divine nature of the spirit within humans.
The use of παντοκράτορός for שַׁדַּי emphasizes God's omnipotence, aligning with the Hebrew context of divine authority.
In plain words — the whole versegenerated
Job 32:8 teaches that there is a spirit within every person, which is the breath of the Almighty that provides understanding. This verse highlights the significance of the divine spirit in gaining insight and wisdom.
Frequently Asked Questionsgenerated
It means that every person has a divine element, the breath of God, that gives them the ability to understand and discern.
The breath of the Almighty symbolizes divine inspiration, which enables humans to gain wisdom and insight beyond mere human experience.
This description emphasizes that understanding comes from God, highlighting the spiritual and divine nature of human insight.
Job's assertion challenges the notion that wisdom is solely a product of age, suggesting that divine inspiration plays a crucial role in understanding.
Reflection Questionsgenerated
- In what ways have I experienced the breath of God providing me with understanding in my life?
- How can I cultivate a greater awareness of the spirit within me that grants insight?
- What practices can I adopt to seek divine inspiration for wisdom in my decisions?
- How does recognizing the spirit in others change my perspective on their insights and understanding?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, noting the spirit in man and the inspiration of the Almighty as sources of understanding.
But, as I see, there is a spirit in man, and the inspiration of the Almighty giveth understanding. He would be right in saying this, did he not arrogate to himself this same wisdom above all others.Early Church Fathers on Job 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 32:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut [there is] a spirit in man,.... This seems to be a correction of his former sentiment; the consideration of which gave him encouragement, though young, to declare his opinion, since there is a
Read John Gill on Job 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut there is a spirit in man: and the inspiration of the Almighty giveth them understanding.
Read Robert Jamieson on Job 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut; or, surely; it must be confessed. A spirit, to wit, which gives him understanding, as is easily and fitly gathered out of the last words of the verse. And this is to be understood either, 1. Of the human spirit, or reasonable soul, which is in every man. So the sense of the place is, Every man, as a man, whether old or young, hath a reasonable soul, by which he is able in some measure to discern between good and evil, and to judge of men’ s opinions and discourses; and therefore I also may venture to deliver my opinion. Or, 2. Of the Spirit of God; the latter clause being explicatory of the former, according to the manner. So the sense is, I expected a true and full discovery of the…
Read Matthew Poole on Job 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 32:8 But [there is] a spirit in man: and the inspiration of the Almighty giveth them understanding. Ver. 8. But there is a spirit in man: and the inspiration of the Almighty] Or, Surely there is a spirit in man, but the inspiration, &c. Man hath a reasonable soul and a natural judgment, whereby he differeth from brute beasts; and not only so, but some there are that do animam excolere, as Cicero and Aristotle; they improve their natural abilities by art, and so go far beyond others in worth; differing from the unlearned as much almost as a man doth from a beast. Lo, such a spirit there is in some men; which yet amounteth not to wisdom without the concurrence of God’ s good Spirit to…
Read John Trapp on Job 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) But there is a spirit in man.—Rather, But it is the spirit in man.And the inspiration of the Almighty.—Rather, And the breath of the Almighty that giveth them understanding. It is the expression used in the Mosaic narrative of the origin of man, and may perhaps show acquaintance on the part of the writer with that narrative (Genesis 2:7). Elihu means to say that it is not years so much as the spirit and illumination of the Almighty that maketh a man pre-eminent in wisdom.
Read Charles John Ellicott on Job 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. But there is a spirit in man] Mr. Good translates: - "But surely there is an afflation in mankind, And the inspiration of the Almighty actuateth them." Coverdale, thus: - Every man (no doute) hath a mynde; but it is the inspyracion of the Almightie that geveth understondinge. I will now offer my own opinion, but first give the original text: רוח היא באנוש ונשמת שדי תבינם ruach hi beenosh venishmath shaddai tebinem. "The spirit itself is in miserable man, and the breath of the Almighty causeth them to understand," How true is it that in God we live, move, and have our being! The spirit itself is in man as the spring or fountain of his animal existence, and by the afflatus of this…
Read AdamClarke on Job 32 →CambridgeThe Cambridge Bible for Schools and Colleges8. the inspiration of the Almighty] lit. the breath of the Almighty, as ch. Job 33:4. Both “spirit” and “breath” refer to God’s spirit of life breathed into man when he is brought into existence (Genesis 2:7), there is no allusion to any extraordinary illumination given to Elihu at the moment when he speaks. This spirit of God is a spirit of intelligence as well as of life (ch. Job 33:4), and under the impulse of the crowding thoughts which rush into his mind at this instant Elihu feels that this spirit has been given to himself in great fulness.
Read Cambridge on Job 32 →Albert Barnes1798–1870Barnes' Notes on the BibleBut there is a spirit in man - This evidently refers to a spirit imparted from above; a spirit from the Almighty.
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
But there is a spirit in a man, the breath of the Almighty, that gives him understanding.
But there is a spirit in man, and the Spirit of the Almighty gives them understanding.
But there is a spirit in a man, the breath of the Almighty, that gives him understanding.
But it is a spirit in people, the breath of the Almighty, that makes them understand.
Tyndale line
But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.
But there is a spirit in man, And the breath of the Almighty giveth them understanding.
But there is a spirit in man, and the breath of the Almighty giveth them understanding.
But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.
Surely there is a spirite in man, but the inspiration of the Almightie giueth vnderstanding.
Strictly literal
But there is a spirit which is in man; and the breath of the Almighty giveth them understanding.
Surely a spirit is in man, And the breath of the Mighty One Doth cause them to understand.
Surely a spirit is in man, || And the breath of the Mighty One || Causes them to understand.
But it is the spirit in man, and the breath of the Almighty which giveth them understanding.
But there is a spirit in a man; the breath of the Almighty gives him understanding.
From the Latin
But, as I see, there is a spirit in men, and the inspiration of the Almighty giveth understanding.
Simplified
However, there is a spirit in human beings, the breath of the Almighty, that gives them understanding.
But truly it is the spirit in man, even the breath of the Ruler of all, which gives them knowledge.
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 on the wording of this verse, with all seven words matched in the Hebrew and Greek versions. This consistency suggests a shared understanding of the role of the divine spirit in granting understanding.
אָ֭כֵן רֽוּחַ־ הִ֣יא בֶאֱנ֑וֹשׁ וְנִשְׁמַ֖ת שַׁדַּ֣י תְּבִינֵֽם׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 32:8
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 אָכֵן (*aken*) is an adverb that conveys strong affirmation, meaning 'surely' or 'truly.' It can also emphasize contrast, translating to 'but indeed' or 'but in fact.' The word is derived from related roots indicating firmness and certainty.
אָכֵן adv. with strong asseverative force:
surely, truly
emphasizing a contrast, but indeed, but in fact
base
H403 אָכֵן with strong asseverative force: . surely, truly
. emphasizing a contrast, but indeed, but in fact
403 'aken aw-kane'
from 3559 (compare 3651); firmly; figuratively, surely; also
(advers.) but:--but, certainly, nevertheless, surely, truly,
verily.
see HEBREW for 03559
see HEBREW for 03651
אָכֵן (a.khen) — surely.
1) surely, truly, indeed
1a) truly, indeed (strong assertive force)
1b) but indeed, but in fact (emphasizing a contrast)
Adv — ParticleHTj
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular absoluteHNcfsa
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3fs
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
נְשָׁמָה (nshamah) means 'breath' and encompasses various forms of breath, including that of God and man, as well as the spirit or soul. It is derived from the root meaning 'to puff' or 'wind' and can refer to both divine inspiration and the vital breath of living beings. The Aramaic equivalent is נִשְׁמָא (nish.ma).
נְשָׁמָה n.f. breath
base
H5397 נְשָׁמָה breath
5397 nshamah nesh-aw-maw'
from 5395; a puff, i.e. wind, angry or vital breath, divine
inspiration, intellect. or (concretely) an animal:--blast,
(that) breath(-eth), inspiration, soul, spirit.
see HEBREW for 05395
נְשָׁמָה (ne.sha.mah) — breath.
1) breath, spirit
1a) breath (of God)
1b) breath (of man)
1c) every breathing thing
1d) spirit (of man)
Aramaic equivalent: nish.ma (נִשְׁמָא "breath" H5396)
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שַׁדַּי (Shadday) is a Hebrew word meaning 'Almighty' and is often used to refer to God. It is derived from a root that suggests self-sufficiency. The entries indicate that this term emphasizes God's power and might, and it is recognized as another name for the LORD (יהוה).
שַׁדַּי 48 n.m.dei (etym. dub. (1) (self-)sufficient. (2) = Almighty)
base
H7706 שַׁדַּי (etym. dub. (1) (self-)sufficient. (2) = Almighty)
7706 Shadday shad-dah'-ee
from 7703; the Almighty:--Almighty.
see HEBREW for 07703
שַׁדַּי (shad.day) — Almighty.
Shaddai, the Almighty (God)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means almighty, most powerful
N-proper — Noun properHNpt
ol-mit'-i:
(1) (shaddai (Ge 17:1)): Found in the Old Testament forty-eight times, most of these in the Book of Job; it occurs either alone or in combination with 'el, "God"). The root meaning is uncertain.
(2) (pantokrator), the exclusive translation of this Greek word in the New Testament, found principally in Re (nine times), once besides (2Co 6:18). Its occurrence in the Apocrypha is frequent. See GOD, NAMES OF.
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Hiphil-Imperf-3fs | Suff — Verb hiphil imperfect third person feminine singular · suffixHVhi3fs/Sp3mp