Job 35:9 — Word Study
WLCמֵ֭רֹב עֲשׁוּקִ֣ים יַזְעִ֑יקוּ יְשַׁוְּע֖וּ מִזְּר֣וֹעַ רַבִּֽים׃
BSAMen cry outzâʻaq▸ [in distress, with a loud voice] under greatrôb [severe, multitude of] oppressionʻâshûwq [unfair treatment, extortion] they plead for reliefshâvaʻ▸ [call out, shout, help, rescue] from the armzᵉrôwaʻ [strength, power] of the mightyrab [powerful, strong]
| Greek | English | Parsing |
|---|---|---|
| מֵ֭רֹב | from a multitude of | Preposition, noun common masculine singular construct |
| עֲשׁוּקִ֣ים | oppression | Noun common, masculine plural absolute |
| יַזְעִ֑יקוּ | people cry out | Verb, Hiphil, imperfect third person masculine plural |
| יְשַׁוְּע֖וּ | they cry for help | Verb, Piel, imperfect third person masculine plural |
| מִזְּר֣וֹעַ | from [the] arm of | Preposition, noun common feminine singular construct |
| רַבִּֽים׃ | great [people] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Men cry out under great oppression; they plead for relief from the arm of the mighty. |
| KJV | By reason of the multitude of oppressions they make the oppressed to cry: they cry out by reason of the arm of the mighty. |
| ASV | By reason of the multitude of oppressions they cry out; They cry for help by reason of the arm of the mighty. |
| YLT | Because of the multitude of oppressions They cause to cry out, They cry because of the arm of the mighty. |
| WEB | “By reason of the multitude of oppressions they cry out. They cry for help by reason of the arm of the mighty. |
| BBE | Because the hand of the cruel is hard on them, men are making sounds of grief; they are crying out for help because of the arm of the strong. |
The translations agree on the term עֲשׁוּקִ֣ים — see How Translations Differ.
The structure consists of a main clause followed by additional phrases that provide context for the cries and pleas of the oppressed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָעַק
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 35:9
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 Sufferinggenerated
Job 35:9 reflects on the cries of men who suffer under oppression. Job highlights the injustices faced by individuals who are treated unfairly and the desperate pleas they make for help from those in power. This theme of suffering and the search for justice resonates throughout the book of Job, as he grapples with the nature of God's justice and human suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 24:12 | From the city, men groan, and the souls of the wounded cry out, yet God charges no one with wrongdoing. |
| 2 | Job 34:28 | They caused the cry of the poor to come before Him, and He heard the outcry of the afflicted. |
| 3 | Exodus 2:23 | After a long time, the king of Egypt died. The Israelites groaned and cried out under their burden of slavery, and their cry for deliverance from bondage ascended to God. |
| 4 | Exodus 3:7–9 | The LORD said, “I have indeed seen the affliction of My people in Egypt. I have heard them crying out because of their oppressors, and I am aware of their sufferings. |
| 5 | Nehemiah 5:1–5 | About that time there was a great outcry from the people and their wives against their fellow Jews. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עֲשׁוּקִ֣ים, 'a.shu.Kimgenerated
The Hebrew word עָשׁוּקִים (ashuwqim) refers to oppression and unfair treatment, emphasizing the plight of those who are taken advantage of. It is derived from a passive participle form, indicating the state of being oppressed. The word is used in contexts where individuals face tyranny and extortion, highlighting the moral and ethical implications of such treatment.
In this verse, it underscores the severity of the suffering experienced by the oppressed, who cry out for relief from their circumstances. The use of the plural form suggests a collective experience of oppression, resonating with the broader themes of injustice found in the Old Testament.
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 finite verbs יַזְעִ֑יקוּ (they cry out) and יְשַׁוְּע֖וּ (they cry for help) govern the structure of the verse, indicating the actions of the subjects under distress. The sentence is constructed with a main clause followed by prepositional and noun phrases that provide context and detail about the nature of their cries.
The word order emphasizes the severity of the oppression and the desperation of the cries, reflecting the urgency of their situation.
Septuagint Backgroundgenerated
In the Septuagint, עֲשׁוּקִ֣ים is rendered as συκοφαντούμενοι, which carries a connotation of being falsely accused or oppressed. This choice highlights an interpretation that may emphasize not just physical oppression but also the injustices of slander and falsehood.
The Greek term broadens the understanding of oppression in this context, suggesting that the cries for help may also stem from social and moral injustices.
In plain words — the whole versegenerated
Job 35:9 shows that people cry out when they are heavily oppressed, asking for help from those who are powerful. This reflects the struggles faced by individuals who are treated unfairly, emphasizing the need for justice and relief.
Frequently Asked Questionsgenerated
Job refers to the unfair treatment and extortion that individuals face, highlighting the injustices in society.
They cry out in desperation for help and relief from their suffering, seeking intervention from those in power.
This verse encapsulates the theme of suffering and the quest for justice, which is central to the discussions throughout the book of Job.
The cries of the oppressed remind us of the importance of justice and compassion in our treatment of others, urging us to respond to those in need.
Reflection Questionsgenerated
- In what ways have I witnessed or experienced oppression in my life or community?
- How can I be a voice for those who are oppressed and advocate for justice?
- What does it mean to cry out for help, and how can I support others in their cries?
- How can I reflect on the nature of power and its impact on those who are vulnerable?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, reflecting on the nature of oppression and the cries of the oppressed in their writings.
These words mean, do you not see that everything is set in good order, as in a field, and that with an even greater precision each object is in the most convenient place? [Do you not see] that no object exceeds its own limit or steps on…Early Church Fathers on Job 35 →
They will cry out, by reason of the multitude of oppressors, and will wail on account of the force of the arm of tyrants. We can rightly term all the ungodly 'oppressors,' not those only, who spoil our outward goods, but those, also,Early Church Fathers on Job 35 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 35:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBy reason of the multitude of oppressions, they make [the oppressed] to cry,.... Which is either an illustration by an instance of what is before said, that wickedness hurts men, as particularly
Read John Gill on Job 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBy reason of the multitude of oppressions they make the oppressed to cry: they cry out by reason of the arm of the mighty.
Read Robert Jamieson on Job 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe multitude, or greatness. This verse is supposed to contain an argument to prove what he said , that one man’ s wickedness may hurt another. But he rather seems to begin a new matter, and having answered one of Job’ s objections, to proceed to another, which may be either, 1. That which Job had oft complained of, that he cried to God, and God did not hear his cry; which Elihu answers by a parallel case of men crying out for oppression; whom yet God doth not hear nor help, and that for just reasons, which he leaves to Job to apply to himself. Or, 2. That which Job had alleged, , and which might seem to reflect upon God’ s providence. This therefore Elihu repeats in this verse, and…
Read Matthew Poole on Job 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 35:9 By reason of the multitude of oppressions they make [the oppressed] to cry: they cry out by reason of the arm of the mighty. Ver. 9. By reason of the multitude (or magnitude) of oppressions, &c.] Or, of the oppressed, whom they (that is, whom the oppressors, not worthy to be named, as neither is that rich glutton, Luke 16:19-31) make to cry. Job had said, Job 24:12, "Men groan out of the city, and the soul of the wounded crieth out: yet God layeth not folly to them." He punisheth not the wrong dealers according to their deserts, as Elihu interprets Job; and here refuteth him, as one that accused God of injustice, because he heareth not the cries of the oppressed. But this is merely…
Read John Trapp on Job 35 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) By reason of the multitude of oppressions.—The argument seems to be that among men there may be oppression, but not with an almighty and just Judge. The right course, therefore, is to wait. “Men may, indeed, complain because of the oppression of an earthly tyrant; but how canst thou say thou beholdest Him not?” (See Job 9:9.)
Read Charles John Ellicott on Job 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. By reason of the multitude] Or rather, "From among the multitude" the oppressed clamour, יזעיקו yaziku: they shout, ישועו yeshavveu, because of the mighty. The wicked rich oppress the wicked poor; these cry aloud because of their oppressors; but they have no relief, because they call not upon God.
Read AdamClarke on Job 35 →CambridgeThe Cambridge Bible for Schools and Colleges9–15. Having laid down his principle Elihu now proceeds to clear away some anomalies which seem to support Job’s contention. There are instances where godliness does not seem to advantage men, where oppressed innocence cries in vain for redress. The reason is that the cry is merely the natural voice of suffering; it is no true devout appeal to heaven—none saith, Where is God my maker?
Read Cambridge on Job 35 →Albert Barnes1798–1870Barnes' Notes on the BibleBy reason of the multitude of oppressions they make the oppressed to cry - It is not quite easy to see the connection which this verse has with what goes before, or its bearing on the argument of Elihu.
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
Men cry out under great oppression; they plead for relief from the arm of the mighty.
“By reason of the multitude of oppressions they cry out. They cry for help by reason of the arm of the mighty.
Men cry out under great oppression; they plead for relief from the arm of the mighty.
“People cry out because of the excess of oppression; they cry out for help because of the power of the mighty.
Tyndale line
By reason of the multitude of oppressions they make the oppressed to cry: they cry out by reason of the arm of the mighty.
By reason of the multitude of oppressions they cry out; They cry for help by reason of the arm of the mighty.
By reason of the multitude of oppressions they cry out; they cry for help by reason of the arm of the mighty.
By reason of the multitude of oppressions they make the oppressed to cry: they cry out by reason of the arm of the mighty.
They cause many that are oppressed, to crye, which crye out for ye violence of the mightie.
Strictly literal
By reason of the multitude of oppressions they cry; they cry out by reason of the arm of the mighty:
Because of the multitude of oppressions They cause to cry out, They cry because of the arm of the mighty.
Because of the multitude of oppressions || They cause to cry out, || They cry because of the arm of the mighty.
By reason of the multitude of oppressions [the wicked] cause men to cry: these complain aloud because of the arm of the mighty.
Because of many acts of oppression, people cry out; they call for help from the arms of mighty men.
From the Latin
By reason of the multitude of oppressions they shall cry out: and shall wail for the violence of the arm of tyrants.
Simplified
People cry out because of terrible persecution; they call for someone to save them from their oppressors.
Because the hand of the cruel is hard on them, men are making sounds of grief; they are crying out for help because of the arm of the strong.
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 closely in this verse, with all six words matching in the Hebrew and Greek texts. This alignment indicates a consistent understanding of the oppression described in Job 35:9 across these ancient witnesses.
מֵ֭רֹב עֲשׁוּקִ֣ים יַזְעִ֑יקוּ יְשַׁוְּע֖וּ מִזְּר֣וֹעַ רַבִּֽים׃
6 of the 6 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 35:9
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.
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עָשׁוּקִים (ashuwqim) refers to concepts of oppression and extortion, derived from a passive participle form. The word is used in plural masculine and is associated with tyranny, though its usage is noted as doubtful in some contexts.
עָשׁוּקִים n.pl.abstr. oppression, extortion
base
H6217 עָשׁוּקִים, עָשׁוּק, עָשֻׁק
6217 `ashuwq aw-shook'
or mashuq {aw-shook'}; passive participle of 6231; used in
plural masculine as abstractly, tyranny:--oppressed(-ion).
(Doubtful.)
see HEBREW for 06231
עָשׁוּקִים (a.shuq) — oppression.
oppression, extortion
N-mp — Noun common · masculine plural absoluteHNcmpa
o-presh'-un: Used in the King James Version to translate a variety of Hebrew words, all of which, however, agree in the general sense of wrong done by violence to others. There are a few cases where the reference is to the oppression of Israel by foreigners, as by their Egyptian masters (Ex 3:9; De 26:7), or by Syria (2Ki 13:4), or by an unmentioned nation (Isa 30:20 King James Version, margin). In all these cases the Hebrew original is lachats. But in the vast number of cases the reference is to social oppression of one kind or another within Israel's own body. It is frequently theme of psalmist and prophet and wise man. The poor and weak must have suffered greatly at the…
זָעַק (za`aq) is a Hebrew verb meaning to cry out or call for help, often in a context of distress or need. It can also refer to assembling or summoning people, particularly for military purposes. The word has various forms, including Qal, Niphal, and Hiphil, indicating different nuances of calling or gathering.
[זָעַק] vb. cry, cry out, call
Qal
call, to one's aid
cry, cry out, in need
Niph. be called together, assemble, join
Hiph.
call, call out, or together, for military service
make a crying
have proclamation made
call out, or at
base
H2199 זָעַק cry, cry out, call .. call, to one's aid
. cry, cry out, in need
. be called together, assemble, join
. . call, call out, or together, for military service
. make a crying
. have proclamation made
. call out, or at
2199 za`aq zaw-ak'
a primitive root; to shriek (from anguish or danger); by
analogy, (as a herald) to announce or convene publicly:--
assemble, call (together), (make a) cry (out), come with such
a company, gather (together), cause to be proclaimed.
זָעַק (za.aq) — to cry out.
1) to cry, cry out, call, call for help
1a) (Qal)
1a1) to call (to one's aid)
1a2) to cry, cry out (in need)
1b) (Niphal) to be assembled, be called together, be joined together
1c) (Hiphil)
1c1) to call, call out, call together, summon
1c2) to make a crying, proclaim
1c3) to have a proclamation made
1c4) to call out to, call out at
Aramaic equivalent: ze.iq (זְעִ֑ק "to cry out" H2200)
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
שָׁוַע (shava`) is a Hebrew verb meaning to cry out, particularly for help. It is a primitive root that conveys the idea of calling for freedom from trouble, used in a causative and reflexive sense. The entries consistently indicate its use in the Piel form to express a loud cry or shout.
[שָׁוַע] vb. Pi. cry out for help
base
H7768 שָׁוַע pi. cry out for help
7768 shava` shaw-vah'
a primitive root; properly, to be free; but used only
causatively and reflexively, to halloo (for help, i.e. freedom
from some trouble):--cry (aloud, out), shout.
שָׁוַע (sha.va) — to cry.
(Piel) to cry out (for help), shout
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
With the sense of that which brings aid, support, or deliverance, "help" (noun and vb.) represents a large variety of words in Hebrew and Greek (noun 7, verb 16). A principal Hebrew word is `azar, "to help," with the corresponding nouns `ezer, `ezrah; a chief Greek word is boetheo (Mt 15:25; Mr 9:22,24, etc.). True help is to be sought for in Yahweh, in whom, in the Old Testament, the believer is constantly exhorted to trust, with the renouncing of all other confidences (Ps 20:2; 33:20; 42:5; 46:1; 115:9,10,11; 121:2; Isa 41:10,13,14, etc.). In Ro 8:26 it is said, "the Spirit also helpeth our infirmity," the verb here…
זְרוֹעַ (z'roa) refers to an arm or shoulder, often symbolizing strength. It can denote the physical arm, the shoulder of a sacrificed animal, or military and political forces. The word is derived from a root meaning to stretch out, indicating both physical and metaphorical strength.
זְרוֹעַ, זְרֹעַ n.f. and (rare) m. arm, shoulder, strength
arm
arm, as symbol of strength
Pl. forces, political and military
Shoulder of animal sacrificed, belonging to priest
base
H2220 זְרוֹעַ, זְרֹעַ arm, shoulder, strength . arm
. arm, as symbol of strength
. Pl. forces, political and military
. Shoulder of animal sacrificed, belonging to priest
2220 zrowa` zer-o'-ah
or (shortened) zroao {zer-o'-ah}; and (feminine) zrowpah
{zer-o-aw'}; or zrowah {zer-o-aw'}; from 2232; the arm (as
stretched out), or (of animals) the foreleg; figuratively,
force:--arm, + help, mighty, power, shoulder, strength.
see HEBREW for 02232
זְרוֹעַ (ze.ro.a) — arm.
1) arm, forearm, shoulder, strength
1a) arm
1b) arm (as symbol of strength)
1c) forces (political and military)
1d) shoulder (of animal sacrificed)
Prep | N-cs — Preposition · noun common feminine singular constructHR/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…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…