Job 36:18 — Word Study
WLCכִּֽי־ חֵ֭מָה פֶּן־ יְסִֽיתְךָ֣ בְסָ֑פֶק וְרָב־ כֹּ֝֗פֶר אַל־ יַטֶּֽךָּ׃
BSABe carefulchêmâh [beware, watch out] that no onepên luresçûwth▸ [seduces, deceives] you with richesçêpheq [wealth, material possessions] do notʼal let a largerab [great, abundant] bribekôpher [ransom, gift] lead you astraynâṭâh▸ [turn, deceive, into sin, away from what is right]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| חֵ֭מָה | rage | Noun common, feminine singular absolute |
| פֶּן־ | lest | Particle |
| יְסִֽיתְךָ֣ | it should entice you | Verb hiphil imperfect third person masculine singular, suffix |
| בְסָ֑פֶק | in mockery | Preposition, noun common masculine singular absolute |
| וְרָב־ | and [the] greatness of | Conjunction, noun common masculine singular construct |
| כֹּ֝֗פֶר | [the] ransom | Noun common, masculine singular absolute |
| אַל־ | may not | Particle |
| יַטֶּֽךָּ׃ | it turn aside you | Verb hiphil imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Be careful that no one lures you with riches; do not let a large bribe lead you astray. |
| KJV | Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee. |
| ASV | For let not wrath stir thee up against chastisements; Neither let the greatness of the ransom turn thee aside. |
| YLT | Lest He move thee with a stroke, And the abundance of an atonement turn thee not aside. |
| WEB | Don’t let riches entice you to wrath, neither let the great size of a bribe turn you aside. |
| BBE | ... |
Where they part company is חֵמָה — see How Translations Differ.
The sentence has a main warning followed by a cautionary clause, emphasizing the need for vigilance.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחֵמָה
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 36:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Elihu's Warning Against Temptationgenerated
Job 36:18 warns the reader to be cautious of the allure of wealth and the potential for being misled by bribes. Elihu, the speaker, emphasizes the importance of maintaining integrity and not allowing material possessions to distract from what is right. This fits within a larger discussion on the consequences of human actions and the nature of divine justice, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:5–12 | Then He rebukes them in His anger, and terrifies them in His fury: |
| 2 | Psalm 110:5 | The Lord is at Your right hand; He will crush kings in the day of His wrath. |
| 3 | Matthew 3:7 | But when John saw many of the Pharisees and Sadducees coming to his place of baptism, he said to them, “You brood of vipers, who warned you to flee from the coming wrath? |
| 4 | Romans 1:18 | The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness. |
| 5 | Romans 2:5 | But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God’s righteous judgment will be revealed. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — חֵמָה, Che.mahgenerated
The Hebrew word חֵמָה (Che.mah) primarily denotes intense anger or rage, often likened to a burning fire. This word captures the essence of strong emotional responses, whether divine wrath or human fury, and serves as a caution against the destructive nature of unchecked emotions.
In this verse, it serves as a warning to remain vigilant against the seductive nature of wealth and the potential for anger that may arise from being led astray. Elihu's use of this term highlights the dangers of allowing external pressures to influence one's moral compass.
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 verse consists of multiple clauses, with the main warning conveyed through the imperative structure. The finite verb יְסִֽיתְךָ֣ (it should entice you) governs the sentence, indicating the action of being led astray.
The structure emphasizes caution, with the first clause serving as a warning against enticement, followed by a prohibition against allowing a bribe to lead one away from righteousness.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word חֵמָה is rendered as θυμὸς (thymos), which also conveys the idea of anger or rage. This choice underscores the emotional intensity associated with the warning.
The translation reflects a consistent understanding of the dangers of emotional responses, particularly in the context of wealth and temptation.
In plain words — the whole versegenerated
Job 36:18 warns us to be careful of being tempted by wealth and not to let a bribe lead us away from what is right. Elihu emphasizes the importance of staying vigilant against these dangers, reminding us that unchecked emotions can lead to destructive choices.
Frequently Asked Questionsgenerated
Job is warning against the temptation to be seduced by material wealth, which can distract from moral integrity.
Being led astray by a bribe can compromise one's values and lead to unethical decisions, distancing a person from righteousness.
Anger, as described by the term חֵמָה, can cloud judgment and lead to destructive actions, making it crucial to manage emotions.
Elihu's warning teaches us the importance of vigilance and integrity, encouraging us to resist temptations that can lead us away from what is right.
Reflection Questionsgenerated
- What are some ways I can guard against the temptation of wealth in my life?
- How can I ensure that my decisions are not influenced by external pressures or bribes?
- In what situations have I felt anger cloud my judgment, and how can I manage my emotions better?
- How can I encourage others to remain steadfast in their values, especially in the face of temptation?
The early church on this verse — how the Fathers read it
Gregory the Dialogist quotes this verse to argue against allowing anger and materialism to influence one's actions.
Let not then anger overcome thee, to oppress any one, neither let the multitude of places bow thee down. Lay down thy greatness without tribulation, and all the mighty in strength. Prolong not the night, that people may go up for them.Early Church Fathers on Job 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 36:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause [there is] wrath,.... Either wrath in Job, so some; indignation and impatience under the afflicting hand of God, expressed by cursing the day of his birth, and by his angry pleadings with
Read John Gill on Job 36 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee.
Read Robert Jamieson on Job 36 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause there is wrath, to wit, conceived by God against thee. Because by thy pleading the cause of the wicked, thou hast deserved that God should give sentence against thee, as was now said, and hast provoked God’ s wrath against thee; therefore look to thyself, and reconcile thyself to God by true repentance whilst thou mayst, and before sentence be executed upon thee. Beware: this is not in the Hebrew, but is necessarily to be understood to make up the sense, and is oft understood in the like cases, and that before this Hebrew particle pen, as 11:4 42:4 . See the like also . With his stroke; properly, with the stroke of his hand or foot. It is an allusion to men, who oft express their…
Read Matthew Poole on Job 36 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 36:18 Because [there is] wrath, [beware] lest he take thee away with [his] stroke: then a great ransom cannot deliver thee.Ver. 18. Because there is wrath, beware lest he take thee away with his stroke] Beza readeth it thus, Surely it is wrath, take heed lest with strokes it take thee away; i.e. Certainly the wrath of God doth in this thy calamity most manifestly show itself. Oh beware lest he double his strokes, and beat thee to pieces for thy disobedience and stubbornness. With the froward God will wrestle, Psalms 18:26, and add to their miseries seven times more, and seven times and seven to that, Leviticus 26:18; Leviticus 26:21; Leviticus 26:24; Leviticus 26:28. Then a great ransom…
Read John Trapp on Job 36 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Because there is wrath.—“For there is wrath: now, therefore, beware lest He take thee away with one stroke, so that great ransom cannot deliver thee.” Literally it is, let not a great ransom deliver thee, but the sense is probably like the Authorised Version.
Read Charles John Ellicott on Job 36 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Because there is wrath] This is a time in which God is punishing the wicked; take heed lest thou be cut off in a moment. Redeem the time; the days are evil. Then a great ransom] When he determines to destroy, who can save?
Read AdamClarke on Job 36 →
CambridgeThe Cambridge Bible for Schools and Colleges18. In this verse wrath appears to be that of Job, as “anger,” Job 36:13. Elihu warns him against allowing it to entice him into rebellion against God, comp. ch. Job 34:37. The A. V. takes “wrath” as that of God, visible in Job’s afflictions. This gives a good parallel to the “greatness of the ransom” in the next clause. Elihu’s doctrine, however, is that afflictions are not the expression of God’s wrath but of His disciplinary mercy; and his great object is to warn Job against putting this false construction on God’s dealing with him; cf. ch. 33 throughout, ch. Job 36:5. In the second clause he warns Job against being led astray by the greatness of the ransom, by which he means Job’s…
Read Cambridge on Job 36 →
Albert Barnes1798–1870Barnes' Notes on the BibleBecause there is wrath - That is, the wrath of God is to be dreaded. The meaning is, that if Job persevered in the spirit which he had manifested, he had every reason to expect that God would suddenly cut him off.
Read Albert Barnes on Job 36 →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
Be careful that no one lures you with riches; do not let a large bribe lead you astray.
Don’t let riches entice you to wrath, neither let the great size of a bribe turn you aside.
Be careful that no one lures you with riches; do not let a large bribe lead you astray.
Be careful that no one entices you with riches; do not let a large bribe turn you aside.
Tyndale line
Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee.
For let not wrath stir thee up against chastisements; Neither let the greatness of the ransom turn thee aside.
Because there is wrath, beware lest thou be led away by thy sufficiency; neither let the greatness of the ransom turn thee aside.
Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee.
For Gods wrath is, least hee should take that away in thine abundance: for no multitude of giftes can deliuer thee.
Strictly literal
Because there is wrath, [beware] lest it take thee away through chastisement: then a great ransom could not avail thee.
Lest He move thee with a stroke, And the abundance of an atonement turn thee not aside.
Lest He move you with a stroke, || And the abundance of an atonement not turn you aside.
For there would be fury, If aught were to incite thee to utter an abundance [of rebellious words]; and the greatness of the infliction must not mislead thee.
Do not let your anger entice you to mockery, or the greatness of a ransom to turn you aside.
From the Latin
Therefore let not anger overcome thee to oppress any man: neither let multitude of gifts turn thee aside.
Simplified
But be careful that your anger doesn't seduce you into mockery; and don't let the size of the ‘bribe’ lead you into sin.
...
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 reads כִּֽי־ חֵ֭מָה פֶּן־ יְסִֽיתְךָ֣ בְסָ֑פֶק וְרָב־ כֹּ֝֗פֶר אַל־ יַטֶּֽךָּ׃, while the Septuagint matches 7 of the 9 words. The Dead Sea Scrolls contain significant gaps, with 4 words supplied by an editor, but the overall message aligns closely with the Masoretic Text.
כִּֽי־ חֵ֭מָה פֶּן־ יְסִֽיתְךָ֣ בְסָ֑פֶק וְרָב־ כֹּ֝֗פֶר אַל־ יַטֶּֽךָּ׃
7 of the 9 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.
[כי] חמה פן יסית׳ך [בספק] [ורב] [כפר] אל יט׳כה
5 words on the leather — 4 supplied entire by an editor.
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 36:18
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs — Noun common · feminine singular absoluteHNcfsa
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
סוּת (cuwth) is a Hebrew verb primarily meaning to incite or allure. It is derived from a root that suggests stimulation or pricking, and it can imply seduction or persuasion in various contexts. The entries highlight its use in inciting requests or instigating actions, often with a negative connotation.
[סוּת] vb. Hiph. incite, allure, instigate
base
H5496 [סוּת] Hiph. incite, allure, instigate
5496 cuwth sooth
perhaps denominative from 7898; properly, to prick, i.e.
(figuratively) stimulate; by implication, to seduce:--entice,
move, persuade, provoke, remove, set on, stir up, take away.
see HEBREW for 07898
סוּת (sut) — to incite.
1) to incite, allure, instigate, entice
1a) (Hiphil)
1a1) to incite (to a request)
1a2) to allure, lure
1a3) to instigate (bad sense)
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp2ms
The Hebrew word שֶׂ֫פֶק (*se.pheq*) has two main meanings: it can refer to mockery or scorn, often associated with hand-clapping, and it can also mean sufficiency or plenty. The word is derived from a root that suggests chastisement or satiety. Job 20:22 is a notable verse where the term appears.
[שֶׂ֫פֶק] n.[m.] doubtful word; hand-clapping, i.e. mockery
base
[שֵׂ֫פֶק] n.[m.] sufficiency, plenty;—sf. Jb 20:22
ref
H5607a שֶׂ֫פֶק doubtful word; hand-clapping, i.e. mockery H5607b שֵׂ֫פֶק sufficiency, plenty
5607 cepheq say'-fek
or sepheq (Job 20:22; 36:18) {seh'-fek}; from 5606;
chastisement; also satiety:--stroke, sufficiency.
see HEBREW for 05606
שֶׂ֫פֶק (se.pheq) — mockery.
handclapping, mocking, mockery, scorn
שֵׂ֫פֶק (se.pheq) — sufficiency.
sufficiency, plenty
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
כֹּפֶר (kofer) has several meanings, including 'ransom' or 'price of a life,' 'pitch' (as in bitumen), 'henna' (a plant), and 'village.' It is derived from a root meaning 'cover.' The word appears in contexts related to redemption and construction, notably in Genesis 6:14 and 1 Samuel 6:18.
ref
כֹּ֫פֶר n.m. name of a plant, El Ḥenna
base
כֹּפֶר n.[m.] village;—only sg. cstr. 1 S 6:18
ref
H3724a כֹּפֶר the price of a life, ransom H3724b כֹּ֫פֶר pitch H3724c כֹּ֫פֶר name of a plant H3724d כֹּפֶר village
3724 kopher ko'-fer
from 3722; properly, a cover, i.e. (literally) a village (as
covered in); (specifically) bitumen (as used for coating), and
the henna plant (as used for dyeing); figuratively, a
redemption-price:--bribe, camphire, pitch, ransom,
satisfaction, sum of money, village.
see HEBREW for 03722
כֹּפֶר (ko.pher) — ransom.
price of a life, ransom, bribe
כֹּ֫פֶר (ko.pher) — pitch.
asphalt, pitch (as a covering)
כֹּ֫פֶר (ko.pher) — henna.
the henna plant, name of a plant (henna?)
כֹּפֶר (ko.pher) — village.
village
Another spelling of ka.phar (כָּפָר "village" H3723H)
N-ms — Noun common · masculine singular absoluteHNcmsa
Ransom
The price or payment made for our redemption, as when it is said that the Son of man “gave his life a ransom for many” (Matt. 20:28; comp. Acts 20:28; Rom. 3:23, 24; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5: Eph. 1:7; Col. 1:14; 1 Tim. 2:6; Titus 2:14; 1 Pet. 1:18, 19. In all these passages the same idea is expressed). This word is derived from the Fr.…
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
V-Hiphil-Juss-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp2ms
