Job 38:21 — Word Study
WLCיָ֭דַעְתָּ כִּי־ אָ֣ז תִּוָּלֵ֑ד וּמִסְפַּ֖ר יָמֶ֣יךָ רַבִּֽים׃
BSASurely you knowyâdaʻ■ [are aware, have understanding] forkîy you were alreadyʼâz bornyâlad▸ [brought into existence, came to birth] And the numbermiçpâr [quantity, multitude] of your daysyôwm [time, lifetime] is greatrab [many, abundant]
| Greek | English | Parsing |
|---|---|---|
| יָ֭דַעְתָּ | you know | Verb, Qal, perfect second person masculine singular |
| כִּי־ | for | Particle |
| אָ֣ז | then | Adverb |
| תִּוָּלֵ֑ד | you were born | Verb, Niphal, imperfect second person masculine singular |
| וּמִסְפַּ֖ר | and [the] number of | Conjunction, noun common masculine singular construct |
| יָמֶ֣יךָ | days your | Noun common masculine plural construct, suffix |
| רַבִּֽים׃ | [is] many | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely you know, for you were already born! And the number of your days is great! |
| KJV | Knowest thou it, because thou wast then born? or because the number of thy days is great? |
| ASV | Doubtless, thou knowest, for thou wast then born, And the number of thy days is great! |
| YLT | Thou hast known — for then thou art born And the number of thy days [are] many! |
| WEB | Surely you know, for you were born then, and the number of your days is great! |
| BBE | No doubt you have knowledge of it, for then you had come to birth, and the number of your days is great. |
All translations agree on the rendering of יָדַעְתָּ as you know.
The sentence has a main clause with two subordinate clauses, emphasizing Job's knowledge and existence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָדַע
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 38:21
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's Challenge to Jobgenerated
Job 38:21 is part of a larger discourse where God questions Job about his understanding of the world and creation. This verse emphasizes Job's limited perspective compared to God's omniscience, highlighting the vastness of God's creation and Job's humanity. The surrounding verses further illustrate God's power and authority over nature, as seen in His rhetorical questions to Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 38:4–12 | Where were you when I laid the foundations of the earth? Tell Me, if you have understanding. |
| 2 | Job 15:7 | Were you the first man ever born? Were you brought forth before the hills? |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יָדַע, Ya.da'.tagenerated
The verb יָדַע (yada`) means 'to know' and encompasses a wide range of meanings, including to perceive, recognize, and understand. It is used in various contexts, from intimate knowledge of a person to knowledge acquired through experience. The parsing as a perfect second person masculine singular indicates that God is addressing Job directly, asserting that Job should have knowledge about his own existence.
This word's usage in the verse implies a sense of awareness and understanding that Job should possess, given that he has been born and has lived a significant number of days. It emphasizes the contrast between God's infinite knowledge and Job's finite understanding.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of יָדַעְתָּ as you know.
Sentence Structuregenerated
The verse consists of two main clauses connected by the conjunction כִּי (ki), which indicates a causal relationship. The first clause, יָדַעְתָּ (you know), is the finite verb, while the second clause elaborates on the reason for Job's knowledge.
The structure highlights the emphasis on Job's knowledge of his own existence and the subsequent assertion of the number of his days, with the verb תִּוָּלֵ֑ד (you were born) indicating a past action that contributes to Job's current understanding.
Septuagint Backgroundgenerated
The Septuagint translates יָדַעְתָּ as οἶδα (oida), which also means 'to know'. This choice reflects a direct correspondence to the Hebrew meaning, maintaining the emphasis on knowledge.
The LXX captures the essence of God's challenge to Job, reinforcing the idea that Job should possess knowledge of his own existence and the implications of his days.
In plain words — the whole versegenerated
Job 38:21 highlights God's challenge to Job, asking if he knows about his own birth and the number of his days. This verse emphasizes Job's limited understanding compared to God's infinite knowledge, as God questions Job's awareness of his existence.
Frequently Asked Questionsgenerated
It suggests that Job should have an awareness of his existence and the life he has lived.
God is emphasizing Job's limited perspective and understanding of the vastness of creation.
It reflects the idea of Job's life experience and the finite nature of human existence.
It underscores the theme of human limitation in understanding divine wisdom and the mysteries of life.
Reflection Questionsgenerated
- In what ways do I recognize my own limitations in understanding the world around me?
- How can I cultivate a deeper awareness of my existence and purpose?
- What lessons can I learn from Job's experience about humility before God?
- How does this verse challenge my perceptions of knowledge and understanding?
The early church on this verse — how the Fathers read it
An early commentary from Gregory the Dialogist discusses Job's knowledge of his birth and days, highlighting the significance of God's questioning.
Didst thou know then that thou wast about to be born, and didst thou know the number of thy days? As if He were openly saying, What wonder if thou understandest not thine end,Early Church Fathers on Job 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 38:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleKnowest thou [it], because thou wast then born?.... When light and darkness were first separated, and had their several apartments assigned them; their laws and rules given them, and their bounds and limits set them?
Read John Gill on Job 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryKnowest thou it, because thou wast then born? or because the number of thy days is great? Or, without the interrogation, in an ironical sense (Umbreit). Then - when I created light and darkness (Job 15:7).
Read Robert Jamieson on Job 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAn ironical question: If thou pretendest that thou knowest these things, and canst readily answer these questions, how comest thou by this knowledge? Was it from hence, because thou wast born when I made the world, and that first constitution of the light and darkness in that order and succession which continues to this day, and thereby hadst the opportunity of inspecting my works, and seeing whence the light came, and because thou hast gained this knowledge by long experience, as having lived ever since the creation of the world until this time? whereas in truth thou art but of yesterday, and knowest nothing, as was said, . But the words are and may be otherwise rendered, Dost or didst…
Read Matthew Poole on Job 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 38:21 Knowest thou [it], because thou wast then born? or [because] the number of thy days [is] great?Ver. 21. Knowest thou it, because thou wast then born?] Beza readeth it thus, These things, forsooth, thou knowest, because thou wast then born (viz. when I made them, and appointed what order and course they should keep), and the number of thy days is great, thou art very far grown in years, as having lived ever since the creation, Es annosissimus et antiquissimus, &c. Ironice omnia.
Read John Trapp on Job 38 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Knowest thou it?—It is better to read this verse without an interrogation, as sublime irony. “Doubtless thou knowest all this, for thou wast born then, and the number of thy days is so great!”
Read Charles John Ellicott on Job 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Knowest thou] This is another strong and biting irony, and the literal translation proves it: "Thou knowest, because thou was then born; and the number of thy days is great," or multitudinous, רבים rabbim, multitudes.
Read AdamClarke on Job 38 →CambridgeThe Cambridge Bible for Schools and Colleges21. The verse is ironical, Thou knowest; for thou wast then born, And the number of thy days is great. The words “thou knowest” refer to the question, Job 38:19, Which is the way …? Job knows the way to the place of light, for he was born contemporary with it; he is as old as the dayspring which morning by morning has overspread the earth since creation’s dawn. “Light is considered here, as in Genesis 1, to be a natural force, with an independent existence, apart from the heavenly luminaries that transmit it. And in this, as is well known, modern investigation coincides with the direct perceptions of antiquity” (Schlottmann, Comm. on Job, p. 468). To this remark it has to be added that in…
Read Cambridge on Job 38 →Albert Barnes1798–1870Barnes' Notes on the BibleKnowest thou it, because thou wast then born? - This may either be a question, or it may be spoken ironically.
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
Surely you know, for you were already born! And the number of your days is great!
Surely you know, for you were born then, and the number of your days is great!
Surely you know, for you were already born! And the number of your days is great!
You know, for you were born before them; and the number of your days is great!
Tyndale line
Knowest thou it, because thou wast then born? or because the number of thy days is great?
Doubtless, thou knowest, for thou wast then born, And the number of thy days is great!
Doubtless, thou knowest, for thou wast then born, and the number of thy days is great!
Knowest thou it , because thou wast then born? or because the number of thy days is great?
Knewest thou it, because thou wast then borne, and because the nomber of thy dayes is great?
Strictly literal
Thou knowest, for thou wast then born, and the number of thy days is great!
Thou hast known — for then thou art born And the number of thy days [are] many!
You have known—for then you are born, || And the number of your days [are] many!
Thou [surely] knowest it; because thou wast then born, and the number of thy days is great!
Undoubtedly you know, for you were born then; the number of your days is so large!
From the Latin
Didst thou know then that thou shouldst be born? and didst thou know the number of thy days?
Simplified
Of course you know, because you were already born then! You've lived so long!
No doubt you have knowledge of it, for then you had come to birth, and the number of your days is great.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all seven words matched in the Hebrew text. The Septuagint's word order and articles differ, but the essential meaning remains consistent with the Hebrew.
יָ֭דַעְתָּ כִּי־ אָ֣ז תִּוָּלֵ֑ד וּמִסְפַּ֖ר יָמֶ֣יךָ רַבִּֽים׃
7 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 38:21
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.
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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)
Conj — 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…
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
Adv — AdverbHD
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Niphal-Imperf-2ms — Verb · Niphal · imperfect second person masculine singularHVNi2ms
See BORN.
מִסְפָּר (mispar) means 'number' or 'tale.' It can refer to definite or indefinite quantities, ranging from large to small. The word also encompasses concepts of narration and recounting. The entries consistently highlight its numerical and narrative aspects without significant disagreement.
מִסְפָּר 133 n.m. number, tale
base
H4557 מִסְפָּר number, tale
4557 micpar mis-pawr'
from 5608; a number, definite (arithmetical) or indefinite
(large, innumerable; small, a few); also (abstractly)
narration:--+ abundance, account, X all, X few, (in-)finite,
(certain) number(-ed), tale, telling, + time.
see HEBREW for 05608
מִסְפָּר (mis.par) — number.
1) number, tale
1a) number
1a1) number
1a2) innumerable (with negative)
1a3) few, numerable (alone)
1a4) by count, in number, according to number (with prep)
1b) recounting, relation
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…
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAampa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.