Job 38:1 — Word Study
WLCוַיַּֽעַן־ יְהוָ֣ה אֶת־ אִ֭יּוֹב מִ֥ן׀ הַסְּעָרָ֗ה וַיֹּאמַֽר׃
BSAThen the LORDYᵉhôvâh [Yehovah, the covenant God] answeredʻânâh▸ [responded, sang out] JobʼÎyôwb [the patriarch, a righteous man] out ofmin the whirlwindçaʻar [a strong storm, tempest] and saidʼâmar▸ [spoke, declared]
| Greek | English | Parsing |
|---|---|---|
| וַיַּֽעַן־ | and he answered | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָ֣ה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| אִ֭יּוֹב | Job | Noun proper masculine |
| מִ֥ן׀ | from | Preposition |
| הַסְּעָרָ֗ה | the tempest | Particle, noun common feminine singular absolute |
| וַיֹּאמַֽר׃ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the LORD answered Job out of the whirlwind and said: |
| KJV | Then the LORD answered Job out of the whirlwind, and said, |
| ASV | Then Jehovah answered Job out of the whirlwind, and said, |
| YLT | And Jehovah answereth Job out of the whirlwind, and saith: — |
| WEB | Then Yahweh answered Job out of the whirlwind, |
| BBE | And the Lord made answer to Job out of the storm-wind, and said, |
Where they part company is in the rendering of וַיַּֽעַן־ — see How Translations Differ.
One main clause with two phrases following it, indicating the source of God's answer and what He said.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbעָנָה
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 38:1
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 — God Speaks to Jobgenerated
Job 38:1 describes a pivotal moment where God answers Job out of a whirlwind, marking a significant shift in the dialogue between Job and his Creator. This passage is part of a larger discourse where God challenges Job's understanding of divine wisdom and authority, as seen in the following verses where God questions Job about the creation of the world and the nature of His counsel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 37:1–2 | “At this my heart also pounds and leaps from its place. |
| 2 | Exodus 19:16–19 | On the third day, when morning came, there was thunder and lightning. A thick cloud was upon the mountain, and a very loud blast of the ram’s horn went out, so that all the people in the camp trembled. |
| 3 | Deuteronomy 4:11–12 | You came near and stood at the base of the mountain, a mountain blazing with fire to the heavens, with black clouds and deep darkness. |
| 4 | Deuteronomy 5:22–24 | The LORD spoke these commandments in a loud voice to your whole assembly out of the fire, the cloud, and the deep darkness on the mountain; He added nothing more. And He wrote them on two tablets of stone and gave them to me. |
| 5 | 1 Kings 19:11 | Then the LORD said, “Go out and stand on the mountain before the LORD. Behold, the LORD is about to pass by.” And a great and mighty wind tore into the mountains and shattered the rocks before the LORD, but the LORD was not in the wind. After the wind there was an earthquake, but the LORD was not in the earthquake. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — וַיַּֽעַן־, vai.ya.'an-generated
The verb עָנָה (*anah*) is a Qal sequential imperfect form meaning 'to answer' or 'to respond'. It conveys the idea of giving a reply, often in a context that involves listening or paying attention. In this verse, it indicates God's direct response to Job's inquiries and complaints, highlighting the divine authority in the conversation.
This verb can also imply a musical aspect, suggesting that God's answer is not merely verbal but carries a weight of significance and power. The lexicons emphasize its usage in both verbal and musical contexts, reinforcing the idea that God's response is profound and impactful.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is וַיַּֽעַן־, and He answered, which governs the entire sentence. The structure is straightforward, with the subject יְהוָ֣ה (Yahweh) directly performing the action of answering Job, followed by a prepositional phrase indicating the source of the response, מִ֥ן׀ הַסְּעָרָ֗ה (from the whirlwind), and concluding with another verb וַיֹּאמַֽר׃ (and He said).
This structure emphasizes the immediacy of God's response, as the verb 'answered' comes first, highlighting its significance in the context of Job's suffering.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּֽעַן־ as εἶπεν (eipen), meaning 'He said'. This choice narrows the focus to the act of speaking, which may suggest an interpretation that emphasizes the verbal nature of God's communication rather than the broader implications of answering.
In plain words — the whole versegenerated
Job 38:1 shows that God answered Job from a whirlwind, indicating His power and authority. This moment marks a turning point in Job's dialogue with God, emphasizing the importance of divine wisdom in the face of human suffering.
Frequently Asked Questionsgenerated
It signifies God's direct intervention in Job's life, using a powerful natural phenomenon to convey His authority and to challenge Job's understanding of suffering and divine justice.
The whirlwind symbolizes God's might and the uncontrollable nature of His will, serving as a reminder to Job of the vast difference between divine and human understanding.
God's answer is significant as it represents a shift from Job's lament to a divine response, emphasizing the importance of God's perspective in the midst of human suffering.
This verse highlights the theme of God's sovereignty and the mystery of His ways, which are central to the Book of Job's exploration of suffering and faith.
Reflection Questionsgenerated
- What does God's response to Job teach us about the nature of divine authority?
- How can we understand the significance of God's voice in our own lives?
- In what ways do we seek answers from God, and how do we respond when He speaks?
- What can we learn from Job's experience about enduring suffering and waiting for God's response?
The early church on this verse — how the Fathers read it
The early Church Fathers reflect on this moment, discussing how God's voice from the whirlwind serves to elevate Job's thoughts and reveal divine truths amidst human suffering.
In my opinion, he has placed at this stage a cloud over this righteous man in order to raise his thoughts and to persuade him that “that voice” came “from above,” as [in the case] of the “mercy seat placed upon the ark of alliance.” Since…Early Church Fathers on Job 38 →
But the Lord answered Job out of the whirlwind, and said. PREFACE After the loss of his goods, the death of his children, the wounds of his body, the words of his wife persuading him to evil, the insulting language of his comforters,Early Church Fathers on Job 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 38:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the Lord answered Job out of the whirlwind,.... As soon as Elihu had done speaking, who saw the tempest rising, and gave hints of it, Job 37:2; and hastened to finish his discourse.
Read John Gill on Job 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the LORD answered Job out of the whirlwind, and said, Yahweh appears unexpectedly in a whirlwind (already gathering, Job 37:1-2), the symbol of "judgment" (Psalms 50:3-4, etc.), to which Job had challenged Him.
Read Robert Jamieson on Job 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJOB CHAPTER 38 The Lord answers Job, : declareth his works of creation; the foundation and the measures of the earth, ; the stars; the sea, and its bounds, ; the morning, and its light, ; the depth of the sea; the gates and shadow of death; the breadth of the earth, ; the place of light and darkness; the treasures of snow and hail for battle, ; the east wind, springs, and rain for the earth, ; the planets, ordinances of heaven, and their dominion on the earth; clouds and lightning, . Wisdom and understanding in the heart of man, and in his works more than we can understand: he feedeth the lion and the raven, . Answered Job, i.e. began to debate the matter with him, as Job had desired. Out…
Read Matthew Poole on Job 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 38:1 Then the LORD answered Job out of the whirlwind, and said,Ver. 1. Then the Lord answered Job] God himself, taking the word out of Elihu’ s mouth (who bad spoken well, but lacked majesty to set it forth), became his own patron, et huius disputationis sequester, and decider of this long controversy, vindicating his own authority, and teaching that truth in the four following chapters, which St Paul briefly compriseth in these words, Romans 11:33-34, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor?" Why then should any one…
Read John Trapp on Job 38 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXXVIII.(1) Then the Lord answered Job.—This chapter brings the grand climax and catastrophe of the poem. Unless all was to remain hopelessly uncertain and dark, there could be no solution of the questions so fiercely and obstinately debated but by the intervention of Him whose government was the matter in dispute. And so the Lord answered Job out of the whirlwind, or tempest: that is to say, the tempest which had been long gathering, and which had been the subject of Elihu’s remarks. The one argument which is developed in the remaining chapters is drawn from man’s ignorance. There is so much in nature that man knows not and cannot understand, that it is absurd for him to suppose that he…
Read Charles John Ellicott on Job 38 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXXVIII The Lord answers Job out of a whirlwind, and challenges him to answer, 1-3. He convinces him of ignorance and weakness, by an enumeration of some of his mighty works; particularly of the creation of the earth, 4-7. The sea and the deeps, 8-18. The light, 19-21. Snow, hail, thunder, lightning, rain, dew, ice, and hoar-frost, 22-30. Different constellations, and the ordinances of heaven influencing the earth, 31-33. Shows his own power and wisdom in the atmosphere, particularly in the thunder, lightnings, and rain, 34-38. His providence in reference to the brute creation, 39-41. NOTES ON CHAP. XXXVIII Verse 1. The Lord answered Job out of the whirlwind] It is not סופה suphah…
Read AdamClarke on Job 38 →CambridgeThe Cambridge Bible for Schools and Colleges1. out of the whirlwind] Rather, out of the storm. Jehovah, even when condescending to speak with men, must veil Himself in the storm cloud, in which He descends and approaches the earth. Even when He is nearest us, clouds and darkness are round about Him. His revelation of Himself to Job, at least, was partly to rebuke him, for he had sinned against His majesty. and He veils Himself in terrors. The storm is not necessarily that which Elihu describes; the Art. is rather generic, the meaning being that thus Jehovah spoke, namely, out of storm.
Read Cambridge on Job 38 →Albert Barnes1798–1870Barnes' Notes on the BibleThen the Lord answered Job - This speech is addressed particularly to Job, not only because he is the principal personage referred to in the book, but particularly because he had indulged in language of murmuring and complaint.
Read Albert Barnes on Job 38 →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
Then the LORD answered Job out of the whirlwind and said:
Then Yahweh answered Job out of the whirlwind,
Then the LORD answered Job out of the whirlwind and said:
Then the Lord answered Job out of the whirlwind:
Tyndale line
Then the LORD answered Job out of the whirlwind, and said,
Then Jehovah answered Job out of the whirlwind, and said,
Then the LORD answered Job out of the whirlwind, and said,
Then the LORD answered Job out of the whirlwind, and said,
Then answered the Lord vnto Iob out of the whirle winde, and said,
Strictly literal
And Jehovah answered Job out of the whirlwind and said,
And Jehovah answereth Job out of the whirlwind, and saith: —
And YHWH answers Job out of the whirlwind and says:
Then did the Lord address Job out of the storm-wind, and said,
Then Yahweh called to Job out of a fierce storm and said,
From the Latin
Then the Lord answered Job out of a whirlwind, and said:
Simplified
Then the Lord answered Job out of the whirlwind,
And the Lord made answer to Job out of the storm-wind, and said,
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 וַיַּֽעַן־ יְהוָ֣ה אֶת־ אִ֭יּוֹב מִ֥ן׀ הַסְּעָרָ֗ה וַיֹּאמַֽר׃, which aligns with the Septuagint's rendering of some words but differs in overall structure and word choice. The Septuagint's translation does not fully capture the Hebrew's nuance of answering, focusing instead on the act of saying.
וַיַּֽעַן־ יְהוָ֣ה אֶת־ אִ֭יּוֹב מִ֥ן׀ הַסְּעָרָ֗ה וַיֹּאמַֽר׃
2 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 38:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אִיּוֹב (Iyowb) refers to Job, a patriarch known for his patience, as described in the book of Job. The name is associated with the meaning 'hated' or 'persecuted.' It is mentioned in the context of the Exile and Return, and its exact meaning remains uncertain.
אִיּוֹב n.pr.m. Job (meaning unknown)
base
H347 אִיּוֹב
347 'Iyowb ee-yobe'
from 340; hated (i.e. persecuted); Ijob, the patriarch famous
for his patience:--Job.
see HEBREW for 0340
אִיּוֹב (iy.yov) — Job.
A man living at the time of Exile and Return, first mentioned at Job.1.1
Also named: Iōb (Ἰώβ "Job" G2492)
§ Job = "hated"
a patriarch, the subject of the book of Job
N-proper — Noun proper masculineHNpm
job ('iyobh, meaning of name doubtful; some conjecturing "object of enmity," others "he who turns," etc., to God; both uncertain guesses; Iob): The titular hero of the Book of Job, represented as a wealthy and pious land-holder who lived in patriarchal times, or at least conditions, in the land of Uz, on the borders of Idumea. Outside of the Book of Job he is mentioned by Ezekiel (Eze 14:14,20) as one of 3 great personages whose representative righteousness would presumably avail, if that of any individuals could, to redeem the nation; the other two being Noah, an ancient patriarch, and Daniel, a contemporary of the prophet. It is difficult to determine whether Job was an actual personage or not. If known through legend, it must have been on account of some such experience as is narrated in the book, an experience unique enough to…
Job
Persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezek. 14:14, 20) and of submissive patience under the sorest calamities (James 5:11). His history, so far as it is known, is recorded in his book.
the patriarch, from whom one of the books of the Old Testament is named. His residence in the land of Uz marks him as belonging to a branch of the Aramean race, which had settled in the lower part of Mesopatamia (Probably to the south or southeast of Palestine, in Idumean Arabia), adjacent to the Sabeans and Chaldeans. The opinions of Job and his friends are thus peculiarly interesting as exhibiting an aspect of the patriarchal religion outside of the family of Abraham, and as yet uninfluenced by the legislation of Moses. The form of worship belongs essentially to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood, it is thoroughly domestic in form and spirit. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life. What we know of his history is given in the book that bears his name.
A patriarch distinguished for his integrity and piety, his wealth, honors, and domestic happiness, whom God permitted, for the trial of his faith, to be deprived of friends, property, and health, and at once plunged into deep affliction. He lived in the land of Uz, lying, it is generally thought, in Eastern Edom, probably not far from Bozrah.
THE BOOK OF JOB, has originated much criticism, and on many points a considerable diversity of opinion still exists. Sceptics have denied its inspiration, and called it a mere philosophical romance; but no one who respects revelation can entertain this notion, or doubt that Job was a real person. Inspired writers testify to both. See Eze 14:14 Jas 5:11, and compare 1Co 3:19 with
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
סַ֫עַר (sa'ar) refers to a tempest or storm, while סְעָרָה (se'arah) is a feminine form that also means tempest or storm-wind. The entries indicate that both forms are related and cover similar meanings, including hurricane and whirlwind.
סַ֫עַר n.m. tempest
base
סְעָרָה n.f. tempest, storm-wind
base
H5591a סַ֫עַר tempest H5591b סְעָרָה tempest, storm-wind
5591 ca`ar sah'-ar
or (feminine) ctarah {seh-aw-raw'}; from 5590; a
hurricane:--storm(-y), tempest, whirlwind.
see HEBREW for 05590
סַ֫עַר (sa.ar) — tempest.
tempest
Another spelling of se.a.rah (סְעָרָה "tempest" H5591B)
סְעָרָה (se.a.rah) — tempest.
tempest, storm, whirlwind
Also means: sa.ar (סַ֫עַר "tempest" H5591A)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
tem'-pest (ce`-arah, or se`-arah, "a whirlwind," zerem, "overflowing rain"; cheimon, thuella): Heavy storms of wind and rain are common in Palestine and the Mediterranean. The storms particularly mentioned in the Bible are:
(1) the 40 days' rain of ~the great flood of Noah (Ge 7:4);
(2) hail and rain as a plague in Egypt (Ex 9:18);
(3) the great rain after the drought and the contest of Elijah on Carmel (1Ki 18:45);
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)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms