Job 36:23 — Word Study
WLCמִֽי־ פָקַ֣ד עָלָ֣יו דַּרְכּ֑וֹ וּמִֽי־ אָ֝מַ֗ר פָּעַ֥לְתָּ עַוְלָֽה׃
BSAWhomîy [the one inquiring] has appointedpâqad■ [to reckon, oversee, or prescribe] His wayderek [path, journey, or manner of life] for Himʻal ormîy told Himʼâmar■ [to say, command, or speak] You have donepâʻal■ [worked, acted, or committed] wrongʻevel
| Greek | English | Parsing |
|---|---|---|
| מִֽי־ | who? | Pronoun |
| פָקַ֣ד | has he assigned | Verb, Qal, perfect third person masculine singular |
| עָלָ֣יו | on him | Preposition, suffix |
| דַּרְכּ֑וֹ | way his | Noun common both singular construct, suffix |
| וּמִֽי־ | and who? | Conjunction, pronoun |
| אָ֝מַ֗ר | has he said | Verb, Qal, perfect third person masculine singular |
| פָּעַ֥לְתָּ | you have done | Verb, Qal, perfect second person masculine singular |
| עַוְלָֽה׃ | unrighteousness | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who has appointed His way for Him, or told Him, ‘You have done wrong’? |
| KJV | Who hath enjoined him his way? or who can say, Thou hast wrought iniquity? |
| ASV | Who hath enjoined him his way? Or who can say, Thou hast wrought unrighteousness? |
| YLT | Who hath appointed unto Him his way? And who said, 'Thou hast done iniquity?' |
| WEB | Who has prescribed his way for him? Or who can say, ‘You have committed unrighteousness’? |
| BBE | Who ever gave orders to him, or said to him, You have done wrong? |
Where they part company is עַוְלָה — see How Translations Differ.
The sentence has a main clause followed by a prepositional phrase and a second main clause, emphasizing the rhetorical nature of the questions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbפָּקַד
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 36:23
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 God's Authoritygenerated
Job 36:23 reflects Job's contemplation on God's unmatched authority and the futility of questioning His decisions. This verse is part of a larger discourse where Job emphasizes God's power and the limitations of human understanding regarding divine actions. Job's rhetorical questions highlight the absurdity of claiming to instruct God or to accuse Him of injustice, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 34:13–33 | Who gave Him charge over the earth? Who appointed Him over the whole world? |
| 2 | Isaiah 40:13–14 | Who has directed the Spirit of the LORD, or informed Him as His counselor? |
| 3 | Romans 11:34 | “Who has known the mind of the Lord? Or who has been His counselor?” |
| 4 | 1 Corinthians 2:16 | “For who has known the mind of the Lord, so as to instruct Him?” But we have the mind of Christ. |
| 5 | Ephesians 1:11 | In Him we were also chosen as God’s own, having been predestined according to the plan of Him who works out everything by the counsel of His will, |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — פָּקַד, fa.Kadgenerated
The verb פָּקַד (paqad) means to appoint or oversee, and it carries a range of implications from care to accountability. In this context, it suggests the act of assigning a path or responsibility, emphasizing the authority of the one who does the appointing.
The parsing as a perfect third person masculine singular indicates that this action has been completed by someone unspecified, reinforcing the idea that it is not within human capacity to dictate God's way.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase has appointed, aligning with the KJV and ASV.
Sentence Structuregenerated
The finite verb פָּקַד governs the first clause, followed by a prepositional phrase that specifies the object of the appointment, and then a second clause that poses a rhetorical question. This structure emphasizes the authority of the subject in questioning God's actions.
The second main clause begins with וּמִֽי־, introducing another interrogative subject, which reinforces the rhetorical nature of Job's inquiry.
Septuagint Backgroundgenerated
The Septuagint translates פָּקַד with ἐπέταξεν (he has commanded), indicating a slight shift in emphasis from mere appointment to a stronger sense of command. This choice suggests a more authoritative action than the Hebrew might imply.
The Greek word ἄδικα for עַוְלָה translates to 'unjustly,' which aligns with the moral implications of wrongdoing but may carry a slightly different connotation than the Hebrew.
In plain words — the whole versegenerated
Job 36:23 asks who has the authority to set God's path or to tell Him that He has done wrong. Job emphasizes that no one can question God's actions or decisions, highlighting His ultimate power and authority.
Frequently Asked Questionsgenerated
Job is emphasizing that no human has the right or ability to dictate how God should act or to accuse Him of wrongdoing.
Rhetorical questions serve to highlight the absurdity of claiming authority over God, reinforcing His sovereignty and the limitations of human understanding.
This verse underscores the theme of divine justice by asserting that God alone determines righteousness and that humans cannot judge His actions.
The term 'unrighteousness' points to the moral implications of actions, suggesting that Job is questioning the validity of any claims against God's character.
Reflection Questionsgenerated
- In what ways do I sometimes question God's decisions in my life?
- How can I better understand the authority of God in my circumstances?
- What does it mean for me to accept God's path for my life?
- How can I respond to accusations of wrongdoing against God in my conversations with others?
The early church on this verse — how the Fathers read it
Gregory the Dialogist uses this verse to argue about the limits of human understanding regarding God's actions and the impossibility of judging Him.
Who will be able to search out His ways? Or who dareth to say to Him, Thou hast wrought iniquity? As if he said; 'How can He be blamed, Whose doing cannot be searched into? For no one judges properly of that, which he knows not.Early Church Fathers on Job 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 36:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho hath enjoined him his way?.... He teaches men his own ways, the methods of his grace and mercy towards them; and he prescribes to them the ways in which they should walk; but none can lead or
Read John Gill on Job 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, God exalteth by his power: who teacheth like him? God is not to be impiously arraigned, but to be praised for His might, shown in His works.
Read Robert Jamieson on Job 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis way, wherein he would walk, i.e. what courses and methods he should use in the administration of human affairs. If he had a superior Lord who gave him laws for his actions, he might be accountable to him, and questionable for what he did; but he is supreme, absolute, and uncontrollable, who hath no law to regulate him but his own holy nature and blessed will. And therefore how rash, and impudent, and absurd a thing is it for any man to censure his proceedings! Thou hast wrought iniquity; thou hast swerved from the law and rule given to thee.
Read Matthew Poole on Job 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 36:23 Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?Ver. 23. Who hath enjoined him his way?] q.d. Wilt thou take upon thee to teach this great Teacher how to govern the world? This were a strange kind of arrogance. Or who can say, Thou hast wrought iniquity?] God’ s judgments are sometimes secret, but always just. Let not men reprehend what they do not yet comprehend, but content themselves with a learned ignorance, till God shall further discover himself, saying of God’ s works, as Socrates did of a certain book that he had read, What I understand therein is very good, and so I think is that I understand not. When we come into a craftsman’ s shop, we may see…
Read John Trapp on Job 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Who hath enjoined him his way] Has God taken instructions from any man how he shall govern the world? Thou hast wrought iniquity?] Who can prove, in the whole compass of the creation, that there is one thing imperfect, superabundant, or out of its place? Who can show that there is, in the course of the Divine providence, one unrighteous, cruel, or unwise act? All the cunning and wickedness of man have never been able to find out the smallest flaw in the work of God.
Read AdamClarke on Job 36 →CambridgeThe Cambridge Bible for Schools and Colleges23. The verse expresses the idea that God is supreme; none enjoins or appoints Him His way; He is “God over all;” and hence none can pass judgment upon His doings.
Read Cambridge on Job 36 →Albert Barnes1798–1870Barnes' Notes on the BibleWho hath enjoined him his way? - Who hath prescribed to him what he ought to do? Who is superior to him, and has marked out for him the plan which he ought to pursue?
Read Albert Barnes on Job 36 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Who hath enjoined him his way — God is responsible to no one, (Job 34:13,) not to Job even, who, as Elihu thinks, is disposed to dictate to God his way.
Read Daniel Denison Whedon 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
Who has appointed His way for Him, or told Him, ‘You have done wrong’?
Who has prescribed his way for him? Or who can say, ‘You have committed unrighteousness’?
Who has appointed His way for Him, or told Him, ‘You have done wrong’?
Who has prescribed his ways for him? Or said to him, ‘You have done what is wicked’?
Tyndale line
Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?
Who hath enjoined him his way? Or who can say, Thou hast wrought unrighteousness?
Who hath enjoined him his way? or who can say, Thou hast wrought unrighteousness?
Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?
Who hath appointed to him his way? or who can say, Thou hast done wickedly?
Strictly literal
Who hath appointed him his way? or who hath said, Thou hast wrought unrighteousness?
Who hath appointed unto Him his way? And who said, 'Thou hast done iniquity?'
Who has appointed to Him His way? And who said, You have done iniquity?
Who hath given him a charge concerning his way? or who hath ever said, Thou hast acted unjustly?
Who has ever instructed him about his way? Who can ever say to him, 'You have committed unrighteousness?'
From the Latin
Who can search out his ways? or who can say to him: Thou has wrought iniquity?
Simplified
Who has instructed him what to do? Who can say to him ‘You have done wrong’?
Who ever gave orders to him, or said to him, You have done wrong?
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 Dead Sea Scrolls largely agree in wording, with the scrolls having seven words intact and one partly restored. The Septuagint matches five of the eight words, though its word order differs from the Hebrew.
מִֽי־ פָקַ֣ד עָלָ֣יו דַּרְכּ֑וֹ וּמִֽי־ אָ֝מַ֗ר פָּעַ֥לְתָּ עַוְלָֽה׃
5 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.
מי פקד עלי׳ו דרכ׳ו ומי יאמר פעלתה עולה
7 words on the leather — 1 partly restored.
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 36:23
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
פָּקַד (paqad) is a Hebrew verb that encompasses a range of meanings including to attend to, visit, muster, appoint, and punish. It can imply oversight or care, as well as the act of seeking or lacking something. The word can also be used in various grammatical forms, indicating actions such as being appointed or being visited upon. The plural form פְּקוּדִים refers to musterings or expenses.
פָּקַד 303 vb. attend to, visit, muster, appoint
Qal
pay attention to, observe (with care, practical interest)
attend to, in act, see to
seek (with interest, desire)
seek in vain, need, miss, lack
specif. visit, c. acc., for different purposes
c. עַל pers., visit upon
pass in review, muster (nearly = number), c. acc.
appoint
Niph.
be (sought, i.e. needed) missed, lacking
be visited (graciously)
be visited upon, עַל pers.
be appointed
Pi. (intens.) muster a host
Pu. be passed in review; be caused to miss, deprived
Hithp. be mustered
Hothp. id.
Hiph.
c. acc. pers. set (over), make overseer
c. acc. rei (implic.)
commit, entrust
deposit
Hoph.
be visited in punishment
be deposited
be made overseer
base
[פְּקוּדִים] n.pl.[m.] abstr. musterings, i.e. expenses;—cstr. Ex 38:21
ref
H6485a פָּקַד attend to, visit, muster, appoint .. . . pay attention to, observe (with care, practical interest)
. attend to, in act, see to
. seek (with interest, desire)
. seek in vain, need, miss, lack
. specif. visit, c. acc., for different purposes
. c. עַל pers., visit upon
. pass in review, muster (nearly = number), c. acc.
. appoint
. . be (sought, i.e. needed) missed, lacking
. be visited (graciously)
. be visited upon, עַל pers.
. be appointed
. (intens.) muster a host
. be passed in review; be caused to miss, deprived
. be mustered
. id.
. . c. acc. pers. set (over), make overseer
. c. acc. rei (implic.) . commit, entrust
. deposit
. . be visited in punishment
. be deposited
. be made overseer
H6485b פְּקוּדִים n. pl. [m.] abstr. musterings, i.e. expenses
6485 paqad paw-kad'
a primitive root; to visit (with friendly or hostile intent);
by analogy, to oversee, muster, charge, care for, miss,
deposit, etc.:--appoint, X at all, avenge, bestow, (appoint
to have the, give a) charge, commit, count, deliver to keep,
be empty, enjoin, go see, hurt, do judgment, lack, lay up,
look, make, X by any means, miss, number, officer, (make)
overseer, have (the) oversight, punish, reckon, (call to)
remember(-brance), set (over), sum, X surely, visit, want.
פָּקַד (pa.qad) — to reckon: list.
: list/count
1) to attend to, muster, number, reckon, visit, punish, appoint, look after, care for
1a) (Qal)
1a1) to pay attention to, observe
1a2) to attend to
1a3) to seek, look about for
1a4) to seek in vain, need, miss, lack
1a5) to visit
1a6) to visit upon, punish
1a7) to pass in review, muster, number
1a8) to appoint, assign, lay upon as a charge, deposit
1b) (Niphal)
1b1) to be sought, be needed, be missed, be lacking
1b2) to be visited
1b3) to be visited upon
1b4) to be appointed
1b5) to be watched over
1c) (Piel) to muster, call up
1d) (Pual) to be passed in review, be caused to miss, be called, be called to account
1e) (Hiphil)
1e1) to set over, make overseer, appoint an overseer
1e2) to commit, entrust, commit for care, deposit
1f) (Hophal)
1f1) to be visited
1f2) to be deposited
1f3) to be made overseer, be entrusted
1g) (Hithpael) numbered
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3ms
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Conj | Part — Conjunction · pronounHC/Pi
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
פָּעַל (pa'al) is a Hebrew verb meaning to do or make, often used in a systematic or habitual sense. It encompasses actions like committing, ordaining, and working, with a poetic nuance compared to the more common verb for 'to do' (עָשָׂה). The entries consistently highlight its usage in the Qal stem, emphasizing its foundational role in expressing action.
פָּעַל 67 vb. do, make (poet. for עָשָׂה)
Qal
do
make
base
H6466 פָּעַל do, make (poet. for עָשָׂה)
6466 pa`al paw-al'
a primitive root; to do or make (systematically and
habitually), especially to practise:--commit, (evil-)
do(-er), make(-r), ordain, work(-er).
פָּעַל (pa.al) — to work.
1) to do, make
1a) (Qal)
1a1) to do
1a2) to make
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
The Hebrew word עָ֫וֶל (*evel*) and its variant עַוְלָה (*avlah*) both denote concepts of injustice and unrighteousness. They encompass moral evil, including violent deeds and wrongful speech. The entries highlight their usage as nouns, with no significant disagreement among lexicons.
עָ֫וֶל n.m. injustice, unrighteousness
base
עַוְלָה n.f. injustice, unrighteousness, wrong
base
H5766a עָ֫וֶל injustice, unrighteousness H5766b עַוְלָה injustice, unrighteousness, wrong
5766 `evel eh'-vel
or lavel {aw'-vel}; and (feminine) lavlah {av-law'}; or owlah
{o-law'}; or .olah {o-law'}; from 5765; (moral)
evil:--iniquity, perverseness, unjust(-ly),
unrighteousness(-ly); wicked(-ness).
see HEBREW for 05765
עָ֫וֶל (e.vel) — injustice.
injustice, unrighteousness
Another spelling of av.lah (עַוְלָה "injustice" H5766B)
עַוְלָה (av.lah) — injustice.
1) injustice, unrighteousness, wrong
1a) violent deeds of injustice
1b) injustice (of speech)
1c) injustice (generally)
N-cs — Noun common · feminine singular absoluteHNcfsa