Job 39:9 — Word Study
WLCהֲיֹ֣אבֶה רֵּ֣ים עָבְדֶ֑ךָ אִם־ יָ֝לִ֗ין עַל־ אֲבוּסֶֽךָ׃
BSAWill the wild oxrᵉʼêm [aurochs, unicorn] consentʼâbâh▸ [be willing, agree] to serve youʻâbad [work for, be in bondage to] Will he staylûwn▸ [lodge, abide] byʻal your manger {at night}ʼêbûwç [crib, feeding trough]
| Greek | English | Parsing |
|---|---|---|
| הֲיֹ֣אבֶה | ¿ is it willing | Particle, verb qal imperfect third person masculine singular |
| רֵּ֣ים | a wild ox | Noun common, masculine singular absolute |
| עָבְדֶ֑ךָ | to serve you | Verb qal infinitive construct common, suffix |
| אִם־ | or? | Particle |
| יָ֝לִ֗ין | will it pass [the] night | Verb, Qal, imperfect third person masculine singular |
| עַל־ | at | Preposition |
| אֲבוּסֶֽךָ׃ | feeding trough your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Will the wild ox consent to serve you? Will he stay by your manger at night? |
| KJV | Will the unicorn be willing to serve thee, or abide by thy crib? |
| ASV | Will the wild-ox be content to serve thee? Or will he abide by thy crib? |
| YLT | Is a Reem willing to serve thee? Doth he lodge by thy crib? |
| WEB | “Will the wild ox be content to serve you? Or will he stay by your feeding trough? |
| BBE | Will the ox of the mountains be your servant? or is his night's resting-place by your food-store? |
All translations agree on the essence of the inquiry posed to the wild ox.
The verse consists of two main questions, emphasizing the wild ox's independence.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרְאֵם
verbלין
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 39:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Challenge to Jobgenerated
Job 39:9 presents a rhetorical question about the wild ox, highlighting its untamed nature and independence. This verse is part of a larger discourse where God emphasizes His sovereignty over creation, illustrating the limitations of human understanding in comparison to divine wisdom. Job is confronted with the reality of the natural world, which operates beyond human control and expectation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 23:22 | God brought them out of Egypt with strength like a wild ox. |
| 2 | Deuteronomy 33:17 | His majesty is like a firstborn bull, and his horns are like those of a wild ox. With them he will gore the nations, even to the ends of the earth. Such are the myriads of Ephraim, and such are the thousands of Manasseh.” |
| 3 | Psalm 22:21 | Save me from the mouth of the lion; at the horns of the wild oxen You have answered me! |
| 4 | Psalm 92:10 | But You have exalted my horn like that of a wild ox; with fine oil I have been anointed. |
| 5 | Isaiah 1:3 | The ox knows its owner, and the donkey its master’s manger, but Israel does not know; My people do not understand.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אָבָה, ha.Yoehgenerated
The Hebrew word אָבָה (*abah*) means to be willing or to consent. It conveys a sense of acquiescence or acceptance, often used in contexts where one must yield or agree to a request or command.
In this verse, the question posed to Job implies that the wild ox, a creature of strength and independence, is unlikely to consent to serve a human master. This reflects the broader theme of the book, where human limitations are contrasted with God's authority over all creation.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the wild ox is questioned about its willingness to serve.
Sentence Structuregenerated
The main verb יֹ֣אבֶה, will it consent, governs the question posed to the wild ox. The structure is straightforward, with a series of clauses following the main inquiry, each expanding on the relationship between the ox and the human master.
The sentence's flow emphasizes the conditional nature of the questions, with the wild ox as the subject and the actions it is questioned about following in sequence.
Septuagint Backgroundgenerated
In the Septuagint, the wild ox is rendered as μονόκερως, which translates to 'unicorn.' This choice reflects an interpretation that may emphasize the creature's mythical qualities rather than its literal existence.
The use of the Greek word narrows the focus from a general wild ox to a specific, possibly legendary creature, suggesting a deeper symbolic meaning in the context of strength and untameability.
In plain words — the whole versegenerated
Job 39:9 asks if the wild ox will be willing to serve a human and stay by their feeding trough at night. This highlights the untamed nature of the wild ox and questions the expectation of domestication.
Frequently Asked Questionsgenerated
It emphasizes the wild nature of the ox, suggesting that some creatures cannot be tamed or forced into service.
This comparison illustrates the expectations humans have of nature and the reality that many creatures operate outside of human control.
The verse suggests that authority over creation is complex, as not all creatures will yield to human desires.
It reflects the theme of divine sovereignty and the limitations of human understanding in the face of God's creation.
Reflection Questionsgenerated
- What does this verse teach us about our expectations of nature and animals?
- How can we apply the idea of consent in our own lives and relationships?
- In what ways do we try to control things that are beyond our control?
- What does this passage reveal about the nature of God's creation?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, discussing the nature of the wild ox and its symbolism in relation to strength and untamed nature.
“Is the unicorn willing to serve you?” This animal, as is reported, is similar to an ox and is found in the austral regions, armed with a single horn.Early Church Fathers on Job 39 →
Will the rhinoceros be willing to serve thee? 2. For the rhinoceros is quite of an untamed nature, so that, if it is ever taken, it cannot in any way be kept. For, as is said, it dies immediately from being unable to bear it.Early Church Fathers on Job 39 →
Will the rhinoceros be willing to serve thee? [MYSTICAL INTERPRETATION] 29. But perhaps before we discuss this strength and neighing of the horse, some persons are desirous of having both the strength of the rhinoceros,Early Church Fathers on Job 39 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 39:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWill the unicorn be willing to serve thee,.... Whether there is or ever was such a creature, as described under the name of an unicorn, is a question: it is thought the accounts of it are for the
Read John Gill on Job 39 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWill the unicorn be willing to serve thee, or abide by thy crib? Unicorn. Pliny ('Natural History,' 8:21) mentions such an animal: its figure is found depicted in the ruins of Persepolis.
Read Robert Jamieson on Job 39 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is much disputed among the learned, but is not needful to be known by others, whether there be or ever was such a creature as we call the unicorn; or whether this reem, which is the Hebrew name of it, be the rhinoceros, as some would have it; or a certain kind of wild goat, called oryx, which is very tall, and strong, and untractable; or one of that kind of wild oxen or bulls called uri; which may seem most probable, both from the description of this creature here and elsewhere in Scripture, which exactly agrees with its description given by other authors; and from the description of his work in this place, which must in all reason be agreeable to creatures of that general kind; and from…
Read Matthew Poole on Job 39 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 39:9 Will the unicorn be willing to serve thee, or abide by thy crib?Ver. 9. Will the unicorn be willing to serve thee?] The rhinoceros, saith the Vulgate: but that is another kind of beast, so called from the growing of his horn from his nose ( Naricornis). This is the monoceros or unicorn, which cannot be taken alive ( interimi potest, capi non potest), as the rhinoceros may. A very fierce and strong creature it is; and today very rare, but anciently more common. He hath one horn only (and not many, as R. Levi by a mistake would infer from Deuteronomy 33:17), that greweth in the middle of his forehead; and that he lifted up on high; whence also be hath his name in the Hebrew. He is…
Read John Trapp on Job 39 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) The unicorn.—It is a mistake to identify this animal with the rhinoceros, as was formerly done; it is more probably the same with the buffalo, or wild ox. The most glaring form of the mistake is in Psalms 22:22 : “Thou hast heard me also from among the horns of the unicorns” The way in which the animal is here spoken of, as in analogous contrast to the domestic ox, suggests that it is not wholly dissimilar. It is familiar and homely toil that the wild ox is contemplated as being put to, in the place of tame cattle, whose work it is.
Read Charles John Ellicott on Job 39 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Will the unicorn be willing to serve thee?] The "fine elegant animal like a horse, with one long rich curled horn growing out of his forehead," commonly called the unicorn, must be given up as fabulous. The heralds must claim him as their own; place him in their armorial bearings as they please, to indicate the unreal actions, fictitious virtues, and unfought martial exploits of mispraised men. It is not to the honour of the royal arms of Great Britain that this fabulous animal should be one of their supporters. The animal in question, called רים reim, is undoubtedly the rhinoceros, who has the latter name from the horn that grows on his nose. The rhinoceros is known by the name of…
Read AdamClarke on Job 39 →
Albert Barnes1798–1870Barnes' Notes on the BibleWill the unicorn be willing to serve thee? - In the previous part of the argument, God had appealed to the lion, the raven, the goats of the rock, the hind, and the wild ass; and the idea was, that
Read Albert Barnes on Job 39 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleSecond long strophe — JOB’S IS TO THE AND REEM, (WILD BULL,) AND TO THE OSTRICH, WITH HER STRANGE OF AND , Job 39:9-18.α.
Read Daniel Denison Whedon on Job 39 →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
Will the wild ox consent to serve you? Will he stay by your manger at night?
“Will the wild ox be content to serve you? Or will he stay by your feeding trough?
Will the wild ox consent to serve you? Will he stay by your manger at night?
Is the wild ox willing to be your servant? Will it spend the night at your feeding trough?
Tyndale line
Will the unicorn be willing to serve thee, or abide by thy crib?
Will the wild-ox be content to serve thee? Or will he abide by thy crib?
Will the wild-ox be content to serve thee? or will he abide by thy crib?
Will the unicorn be willing to serve thee, or abide by thy crib?
It is I which haue made the wildernesse his house, and the salt places his dwellings.
Strictly literal
Will the buffalo be willing to serve thee, or will he lodge by thy crib?
Is a Reem willing to serve thee? Doth he lodge by thy crib?
Is a wild ox willing to serve you? Does he lodge by your crib?
Will the forest-ox be willing to serve thee, or will he stay over night at thy crib?
Will the wild ox be happy to serve you? Will he consent to stay by your manger?
From the Latin
Shall the rhinoceros be willing to serve thee, or will he stay at thy crib?
Simplified
Is the wild ox willing to serve you? Will it spend the night at your manger?
Will the ox of the mountains be your servant? or is his night's resting-place by your food-store?
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 on the wording of the verse, with all seven words matched. The Septuagint's translation reflects a different understanding of the wild ox, using the term for unicorn.
הֲיֹ֣אבֶה רֵּ֣ים עָבְדֶ֑ךָ אִם־ יָ֝לִ֗ין עַל־ אֲבוּסֶֽךָ׃
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 39:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אָבָה (*abah*) means to be willing or to consent. It is a primitive root that conveys ideas of acquiescence and desire. The word appears in various forms and contexts throughout the Old Testament, often indicating a willingness to yield or accept, sometimes in both positive and negative senses.
אָבָה vb. be willing, consent (cf. As. abîtu, command, Dl W, Eth. Ethiopic refuse, Ar. Arabic, id., Nejd be willing So De Jes 3, p. 26; LCB 1880, 817)—
Qal (c. לֹא, אַל exc. Is 1:19 Jb 39:9; in Hex. rare & Only JED, incl. Lv 26:21); Pf. אָבָה Ex 10:27 + אָבוּ Ju 19:25 + 7 t.; אָבוּא Is 28:12 (Sta § 31 R.2; Kö I, 414); Impf. יֹאבֶה Dt 29:19 + 2 t.; 2 ms. juss. תֹּבֵֽא Pr 1:10 (Sta § 143 e 1 nn; Kö I, 578 f) etc.; Pt. אֹבִים Ez 3:7;—be willing, sq. Inf.…
Read the full entry →H14 אָבָה be willing, consent
14 'abah aw-baw'
a primitive root; to breathe after, i.e. (figuratively) to be
acquiescent:--consent, rest content will, be willing.
אָבָה (a.vah) — be willing.
1) to be willing, consent
1a) (Qal)
1a1) to be willing
1a2) to consent, yield to, accept
1a3) to desire
Part | V-Qal-Imperf-3ms — Particle · verb qal imperfect third person masculine singularHTi/Vqi3ms
רְאֵם (r'em) refers to a wild ox, possibly the extinct aurochs. The term is derived from the root meaning 'to see' or 'to be conspicuous,' indicating its notable appearance. While the exact identity of the animal is uncertain, it is mentioned in various contexts, including biblical texts.
רְאֵם n.m. wild ox
base
H7214 רְאֵם wild ox
7214 r'em reh-ame'
or rieym {reh-ame'}; or reym {rame}; or rem {rame}; from
7213; a wild bull (from its conspicuousness):--unicorn.
see HEBREW for 07213
רְאֵם (re.em) — wild ox.
probably the great aurochs or wild bulls which are now extinct. The exact meaning is not known.
N-ms — Noun common · masculine singular absoluteHNcmsa
(re'em): The word "unicorn" occurs in the King James Version in Nu 23:22; 24:8; De 33:17; Job 39:9,10; Ps 22:21; 29:6; 92:10; Isa 34:7 (the King James Version margin "rhinoceros"). the Revised Version (British and American) has everywhere "wild-ox" (margin "ox-antelope," Nu 23:22). The Septuagint has monokeros, "one-horned," except in Isa 34:7, where we find hoi hadroi, "the large ones," "the bulky ones." In this passage also the Septuagint has hoi krioi, "the rams," instead of English Versions of the Bible…
עָבַד (abad) is a Hebrew verb meaning to work or serve, encompassing a range of activities from laboring for others to serving God, including Levitical service. It can also refer to the cultivation of land or the act of enslaving. The word appears in various forms, indicating different nuances of service and labor.
עָבַד 290 vb. work, serve
Qal
labour, work, do work
work for another, serve him by labour
serve as subjects
serve God
serve י׳ with Levitical service
Niph.
be tilled, of land
dub. cultivated field
Pu. worked
Hiph.
compel to labour as slaves
make to serve as subjects
cause to serve God
Hoph. be led or enticed to serve
base
H5647 עָבַד work, serve .. labour, work, do work
. work for another, serve him by labour
. serve as subjects
. serve God
. serve י׳ with Levitical service
. . be tilled, of land
. dub. cultivated field
. worked
. . compel to labour as slaves
. make to serve as subjects
. cause to serve God
. be led or enticed to serve
5647 `abad aw-bad'
a primitive root; to work (in any sense); by implication, to
serve, till, (causatively) enslave, etc.:--X be, keep in
bondage, be bondmen, bond-service, compel, do, dress, ear,
execute, + husbandman, keep, labour(-ing man, bring to pass,
(cause to, make to) serve(-ing, self), (be, become)
servant(-s), do (use) service, till(-er), transgress (from
margin), (set a) work, be wrought, worshipper,
עָבַד (a.vad) — to serve.
: serve[someone]
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
1d1) to compel to labour or work, cause to labour, cause to serve
1d2) to cause to serve as subjects
1e) (Hophal) to be led or enticed to serve
עָבַד (a.vad) — to serve: minister.
: minister/serve[God/tabernacle/temple]/worship
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
V-Qal-Inf-a | Suff — Verb qal infinitive construct common · suffixHVqcc/Sp2ms
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
לוּן (luwn) is a Hebrew verb meaning to lodge or pass the night, and it can also imply abiding or remaining. It has a negative connotation when referring to murmuring or complaining. The word can be used in various forms, including Qal, Hiphil, and Hithpalpel, indicating different nuances of lodging and grumbling.
לוּן, לִין vb. lodge, pass the night, fig. abide
Qal
lodge, pass the night
fig. abide, remain
Hiph. cause to rest, lodge
Hithpalp. dwell, abide, of eagle
base
[לוּן] vb. murmur
Niph. murmur against
Hiph. murmur; cause to murmur
base
H3885a לוּן, לִין lodge, pass the night, fig. abide H3885b לוּן murmur
3885 luwn loon
or liyn {leen}; a primitive root; to stop (usually over
night); by implication, to stay permanently; hence (in a bad
sense) to be obstinate (especially in words, to
complain):--abide (all night), continue, dwell, endure,
grudge, be left, lie all night, (cause to) lodge (all night,
in, -ing, this night), (make to) murmur, remain, tarry (all
night, that night).
לוּן (lun) — to lodge.
1) to lodge, stop over, pass the night, abide
1a) (Qal)
1a1) to lodge, pass the night
1a2) to abide, remain (fig.)
1b) (Hiphil) to cause to rest, lodge
1c) (Hithpalpel) to dwell, abide
לוּן (lun) — to grumble.
1) to grumble, complain, murmur
1a) (Niphal) to grumble, murmur
1b) (Hiphil) to complain, cause to grumble
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
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 — PrepositionHR
אֵבוּס (ebuwc) refers to a crib or feeding trough, indicating a place where animals are fed. The word is derived from another Hebrew term, noted as H75, but the specific meaning remains consistent across entries.
אֵבוּס n.m. crib (= feeding-trough)
base
H18 אֵבוּס crib (= feeding-trough)
18 'ebuwc ay-booce'
from 75; a manger or stall:--crib.
see HEBREW for 075
אֵבוּס (e.vus) — crib.
crib, manger, feeding trough
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
