Job 35:10 — Word Study
WLCוְֽלֹא־ אָמַ֗ר אַ֭יֵּה אֱל֣וֹהַּ עֹשָׂ֑י נֹתֵ֖ן זְמִר֣וֹת בַּלָּֽיְלָה׃
BSABut nolôʼ one asksʼâmar■ [none of them] Godʼĕlôwahh [Eloah, the one true God] my Makerʻâsâh [the one who formed me, created me] who gives usnâthan [provides, bestows upon us] songszâmîyr [musical praises, joyful melodies] in the nightlayil [the time of darkness, adversity, or hardship]
| Greek | English | Parsing |
|---|---|---|
| וְֽלֹא־ | and not | Conjunction, particle |
| אָמַ֗ר | anyone has said | Verb, Qal, perfect third person masculine singular |
| אַ֭יֵּה | where? | Particle |
| אֱל֣וֹהַּ | [is] God | Noun common, masculine singular absolute |
| עֹשָׂ֑י | maker my | Verb qal participle (active) masculine plural common, suffix |
| נֹתֵ֖ן | [who] gives | Verb, Qal, participle (active) masculine singular |
| זְמִר֣וֹת | songs | Noun common, feminine plural absolute |
| בַּלָּֽיְלָה׃ | in the night | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But no one asks, ‘Where is God my Maker, who gives us songs in the night, |
| KJV | But none saith, Where is God my maker, who giveth songs in the night; |
| ASV | But none saith, Where is God my Maker, Who giveth songs in the night, |
| YLT | And none said, 'Where [is] God my maker? Giving songs in the night, |
| WEB | But no one says, ‘Where is God my Maker, who gives songs in the night, |
| BBE | But no one has said, Where is God my Maker, who gives songs in the night; |
The translations agree on the key elements of the verse — see How Translations Differ.
The sentence is structured around a main clause with a rhetorical question, followed by a relative clause that describes God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 35:10
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 Reflection on Human Silencegenerated
Job 35:10 highlights a moment of introspection where Job points out that in their suffering, people often do not seek God, their Creator, who offers them solace and joy even in dark times. This verse is part of a larger discourse on the nature of human suffering and the perceived silence of God, as seen in the surrounding verses, particularly Job 35:9 and Job 35:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 36:13 | The godless in heart harbor resentment; even when He binds them, they do not cry for help. |
| 2 | 1 Chronicles 10:13–14 | So Saul died for his unfaithfulness to the LORD, because he did not keep the word of the LORD and even consulted a medium for guidance, |
| 3 | 2 Chronicles 28:22–23 | In the time of his distress, King Ahaz became even more unfaithful to the LORD. |
| 4 | Isaiah 8:21 | They will roam the land, dejected and hungry. When they are famished, they will become enraged; and looking upward, they will curse their king and their God. |
| 5 | Ecclesiastes 12:1 | Remember your Creator in the days of your youth, before the days of adversity come and the years approach of which you will say, “I find no pleasure in them,” |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — אֱל֣וֹהַּ, 'e.Lo.ahgenerated
The word אֱלֹהַּ ('elowahh) refers specifically to God or a deity, emphasizing the one true God in this context. It is derived from a root meaning 'to be strong,' and it can denote both the true God and false gods, depending on the context.
In this verse, Job uses אֱלֹהַּ to emphasize the relationship between humanity and their Creator, questioning why people do not seek Him in their times of need.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main verb in this verse is אָמַ֗ר, has said, which governs the entire structure. The sentence is framed as a rhetorical question, emphasizing the absence of inquiry about God.
The Hebrew word order places emphasis on the negation, starting with וְֽלֹא־ (and not), which sets the tone for the entire statement.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֱלֹהַּ is rendered as θεός (Theos), which is a general term for God in Greek. This choice maintains the focus on the divine nature of the subject.
The translation choice indicates a consistent understanding of God as the ultimate authority and creator, aligning with the Hebrew text.
In plain words — the whole versegenerated
Job 35:10 points out that in times of trouble, people often forget to ask about God, their Maker, who provides them with comfort and joy even during difficult times. This verse is part of Job's reflections on why people do not seek God in their suffering.
Frequently Asked Questionsgenerated
Job is highlighting the tendency of people to overlook their need for God, especially in times of hardship.
Songs in the night symbolize comfort and joy that God provides even during dark and difficult times.
This verse connects with Job's broader discourse on suffering and the silence of God, emphasizing the need for divine inquiry.
We can learn the importance of seeking God in our struggles and recognizing His presence and provision even in our darkest moments.
Reflection Questionsgenerated
- How can I be more aware of God's presence in my life during difficult times?
- In what ways can I seek God more actively when I face challenges?
- What are some 'songs' or sources of comfort that God has provided in my life?
- How does understanding God as my Maker change my perspective on suffering?
The early church on this verse — how the Fathers read it
Early commentary on this verse reflects on the nature of inquiry about God, emphasizing the importance of seeking Him in times of trouble.
And He said not, Where is God, Who made me? It is the practice of Holy Scripture, to pass suddenly from the singular to the plural, and to turn itself from the plural to the singular.Early Church Fathers on Job 35 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 35:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut none saith, where [is] God my Maker?.... Or "Makers" (y), as in Psalms 149:2; for there are more concerned in the formation of man, Genesis 1:26; even the Father, Son, and Spirit, who are the one
Read John Gill on Job 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut none saith, Where is God my maker, who giveth songs in the night; But the reason is, that the innocent sufferers often do not humbly seek God for succour; so to their "pride" is to be laid the
Read Robert Jamieson on Job 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNone, i.e. few or none (for few are oft called and accounted as none, both in Scripture and other authors) of the great numbers of oppressed persons. None saith, to wit, seriously or sincerely, and it may be not so much as in word and profession. Where is God? they howl and cry out of men, and to men, but they seek not after God; they do not acknowledge him in all their ways; they praise him not for that ease, and liberty, and estate, and other mercies which God gave them; and by this unthankfulness they forfeit their mercies; and therefore if God suffer oppressors to take them away, they have no cause to complain of God, but only of themselves: they will not vouchsafe to pray to God…
Read Matthew Poole on Job 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 35:10 But none saith, Where [is] God my maker, who giveth songs in the night;Ver. 10. But none saith, Where is God my maker] Heb. my makers; to note the Trinity, say some; others think that he speaks of God in the plural number only for honour’ s sake. They call not upon God as their Creator, they praise him not as their preserver and benefactor, saith Elihu in this and the next verse; but express a great deal of pride and vanity, Job 35:12-13; and thence it is that their prayers are unanswered and themselves unrelieved. The oppressed should not only make moan and fill the air, vagis clamoribus, with brutish outcries (the fruit of the flesh for ease, rather than of the spirit for…
Read John Trapp on Job 35 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) But none saith.—Some render this, “But he who giveth songs in the night saith not, Where is God my Maker,” i.e., the selfish and luxurious oppressor, who spendeth the night in feasting and revelry. This is an intelligible meaning. On the other hand, though the phrase, “who giveth songs in the night,” has become proverbial, and, with the meaning assigned to it, is very beautiful, it may be doubted whether it is so obvious or natural in this place. This is a matter for individual taste and judgment to decide. If it is understood of God, it ascribes to Him the turning of sorrow into gladness, and the night of affliction into joy—an office which is, indeed, frequently assigned to God, but…
Read Charles John Ellicott on Job 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Where is God my Maker] They have no just apprehension of his being; they do not consider themselves his creatures, or that he who created them still preserves them, and would make them happy if they would pray unto him. Who giveth songs in the night] This is variously translated. "Before whom the high angels give praise in the night." - CHALDEE. "Who sets the night-watches." - SEPTUAGINT. "Gives meditations in the night." - SYRIAC and ARABIC. "And that shyneth upon us that we might prayse him in the night." - COVERDALE. A holy soul has continual communion with God: night and day its happiness is great; and God, from whom it comes, is the continual subject of its songs of praise.
Read AdamClarke on Job 35 →CambridgeThe Cambridge Bible for Schools and Colleges10. The explanation of the anomaly. Where is God] The language of one devoutly seeking God. songs in the night] They seek not God in truth, who by sudden deliverances (comp. ch. Job 34:20; Job 34:25) fills the mouth of the afflicted with singing, Psalms 32:7.
Read Cambridge on Job 35 →Albert Barnes1798–1870Barnes' Notes on the BibleBut none saith - That is, none of the oppressed and down-trodden say. This is the solution which Elihu gives of what appeared so mysterious to Job, and of what Elihu regarded as the source of the bitter complaints of Job.
Read Albert Barnes on Job 35 →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 no one asks, ‘Where is God my Maker, who gives us songs in the night,
But no one says, ‘Where is God my Maker, who gives songs in the night,
But no one asks, ‘Where is God my Maker, who gives us songs in the night,
But no one says, ‘Where is God, my Creator, who gives songs in the night,
Tyndale line
But none saith, Where is God my maker, who giveth songs in the night;
But none saith, Where is God my Maker, Who giveth songs in the night,
But none saith, Where is God my Maker, who giveth songs in the night;
But none saith, Where is God my maker, who giveth songs in the night;
But none saieth, Where is God that made me, which giueth songs in the nyght?
Strictly literal
But none saith, Where is God my Maker, who giveth songs in the night,
And none said, 'Where [is] God my maker? Giving songs in the night,
And none said, Where [is] God my Maker? Giving songs in the night,
But [man] saith not, Where is God my maker, who bestoweth joyful songs even in the night;
But no one says, 'Where is God my Maker, who gives songs in the night,
From the Latin
And he hath not said: Where is God, who made me, who hath given songs in the night?
Simplified
But no one asks, ‘Where is the God my maker, the one who gives songs in the night,
But no one has said, Where is God my Maker, who gives songs in the night;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show substantial agreement, with 6 of the 8 words matched. The Septuagint's structure differs, reflecting its own syntactical style, but the core message remains aligned with the Hebrew.
וְֽלֹא־ אָמַ֗ר אַ֭יֵּה אֱל֣וֹהַּ עֹשָׂ֑י נֹתֵ֖ן זְמִר֣וֹת בַּלָּֽיְלָה׃
6 of the 8 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 35:10
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
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)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אַיֵּה (*'ayeh*) means "where?" and is used as an interrogative adverb. It can refer to the location of persons or things and may also be used rhetorically. The word is derived from a prolonged form of another root, but the entries do not provide further details on its usage in specific verses.
אַיֵּה 46 interr.adv. Where?
base
H346 אַיֵּה Where?
346 'ayeh ah-yay'
prolonged from 335; where?:--where.
see HEBREW for 0335
אַיֵּה (ay.yeh) — where?.
1) where?
1a) of persons, things
1b) rhetorical
HTi — ParticleHTi
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
זָמִיר (zamiyr) refers to a song, particularly one meant to be accompanied by instrumental music. It can denote a psalm or singing in general. The word is derived from a root associated with music, specifically זָמַר (zamar), which relates to singing.
[זָמִיר] n.m. song
base
H2158 [זָמִיר] song
2158 zamiyr zaw-meer'
or zamir {zaw-meer'}; and (feminine) zmirah {zem-ee-raw'};
from 2167; a song to be accompanied with instrumental
music:--psalm(-ist), singing, song.
see HEBREW for 02167
זָמִיר (za.mir) — song.
song, psalm
N-mp — Noun common · feminine plural absoluteHNcfpa
Songs
Of Moses (Ex. 15; Num. 21:17; Deut. 32; Rev. 15:3), Deborah (Judg. 5), Hannah (1 Sam. 2), David (2 Sam. 22, and Psalms), Mary (Luke 1:46-55), Zacharias (Luke 1:68-79), the angels (Luke 2:13), Simeon (Luke 2:29), the redeemed (Rev. 5:9; 19), Solomon (see SOLOMON, SONGS OF).
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in