Job 40:5 — Word Study
WLCאַחַ֣ת דִּ֭בַּרְתִּי וְלֹ֣א אֶֽעֱנֶ֑ה וּ֝שְׁתַּ֗יִם וְלֹ֣א אוֹסִֽיף׃ פ
BSAI have spokendâbar■ ◂onceʼechâd [a single time] but I have nolôʼ answerʻânâh▸ [will not respond, have nothing to say] twiceshᵉnayim [a second time, again] but I have nothinglôʼ [will proceed no further, add no more] to addyâçaph▸ [say, speak]
| Greek | English | Parsing |
|---|---|---|
| אַחַ֣ת | one [time] | Adj |
| דִּ֭בַּרְתִּי | I have spoken | Verb, Piel, perfect first person common singular |
| וְלֹ֣א | and not | Conjunction, particle |
| אֶֽעֱנֶ֑ה | I will answer | Verb, Qal, imperfect first person common singular |
| וּ֝שְׁתַּ֗יִם | and two [times] | Conjunction |
| וְלֹ֣א | and not | Conjunction, particle |
| אוֹסִֽיף׃ פ | I will repeat | Verb, Hiphil, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I have spoken once, but I have no answer— twice, but I have nothing to add.” |
| KJV | Once have I spoken; but I will not answer: yea, twice; but I will proceed no further. |
| ASV | Once have I spoken, and I will not answer; Yea, twice, but I will proceed no further. |
| YLT | Once I have spoken, and I answer not, And twice, and I add not. |
| WEB | I have spoken once, and I will not answer; Yes, twice, but I will proceed no further.” |
| BBE | I have said once, and even twice, what was in my mind, but I will not do so again. |
There is agreement among the translations regarding Job's expression of having no further words to say.
The structure highlights Job's attempts to communicate and the resulting silence, emphasizing his feelings of futility.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָבַר
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 40:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Response to Godgenerated
Job 40:5 captures Job's sense of frustration and helplessness in the face of divine questioning. He acknowledges having spoken to God but feels that his words have not elicited any response or resolution. This moment reflects Job's struggle to understand his suffering and the silence he perceives from God, as he grapples with the enormity of his situation in the context of God's sovereignty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 34:31–32 | Suppose someone says to God, ‘I have endured my punishment; I will offend no more. |
| 2 | Romans 3:19 | Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. |
| 3 | Job 33:14 | For God speaks in one way and in another, yet no one notices. |
| 4 | 2 Kings 6:10 | So the king of Israel sent word to the place the man of God had pointed out. Time and again Elisha warned the king, so that he was on his guard in such places. |
| 5 | Psalm 62:11 | God has spoken once; I have heard this twice: that power belongs to God, |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אוֹסִֽיף, 'o.Sifgenerated
The verb יָסַף (yacaph) means to add or increase, suggesting a continuation of thought or action. In this verse, it indicates Job's reluctance to repeat himself, emphasizing that he feels he has already said enough without receiving an answer.
This verb is in the imperfect tense, which implies ongoing or future action. Job asserts that he will not add further words, indicating a sense of finality and resignation in his dialogue with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse is structured around two main clauses, each introduced by a conjunction: אַחַ֣ת דִּ֭בַּרְתִּי and וּ֝שְׁתַּ֗יִם. The first clause states Job's initial speaking, while the second introduces his repeated attempt to communicate, highlighting his frustration.
The conjunctions וְ and וּ connect the clauses, emphasizing the contrast between Job's efforts to speak and his lack of response, which is central to the meaning of the verse.
Septuagint Backgroundgenerated
The Septuagint translates יָסַף as προσθήσω, indicating a similar meaning of adding or repeating. This choice aligns with Job's expression of feeling compelled to speak again despite his frustration.
This rendering suggests that the translators understood Job's words as an acknowledgment of his ongoing struggle to communicate with God, paralleling the Hebrew text.
In plain words — the whole versegenerated
Job 40:5 shows Job feeling frustrated after speaking to God. He says he has spoken once and received no answer, and when he tries again, he feels he has nothing more to say. This reflects his struggle to understand his suffering and the silence he perceives from God.
Frequently Asked Questionsgenerated
Job is expressing that he has made his case to God but feels that his words have not been acknowledged or answered.
Job feels that he has exhausted his arguments and has not received a satisfactory response from God, leading him to conclude that he has no further words.
Job's dialogue reflects his deep struggle with suffering and his desire for understanding from God, showcasing the human experience of grappling with divine silence.
This verse encapsulates Job's quest for answers and the tension between human suffering and divine silence, a central theme throughout the Book of Job.
Reflection Questionsgenerated
- In what ways do I feel unheard or unanswered in my own life?
- How can I express my frustrations to God while maintaining faith?
- What does it mean to me that Job felt he had nothing more to say?
- How do I respond when I feel like God is silent in my struggles?
The early church on this verse — how the Fathers read it
Early Christian writers have referenced Job's words to discuss the nature of human suffering and divine silence, drawing from this verse to illustrate the struggle of faith.
At a meeting of the hermits in Cellia, Evagrius made a speech. Then the priest there said, ‘Evagrius, we know that if you were in your own country, perhaps you would already be a bishop, ruling over many.Early Church Fathers on Job 40 →
One thing have I spoken, which I would I had not said; and another, to which I will add no further. 3. If we examine the former words of blessed Job, we find that he has said nothing wickedly.Early Church Fathers on Job 40 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 40:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOnce have I spoken; but I will not answer,.... Some think this refers to what he had just now said of his vileness, he had owned that, and that was all he had to say, or would say, he would give no
Read John Gill on Job 40 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOnce have I spoken; but I will not answer: yea, twice; but I will proceed no further. Once ... twice - oftentimes, more than once (Job 33:14, cf. with 29, margin; Psalms 62:11), "I have spoken''-namely, against God.
Read Robert Jamieson on Job 40 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will not answer, or speak again; answering being oft put for speaking. I will contend no more with thee. Yea, twice, i.e. ofttimes, or again and again, the definite number being used indefinitely. I will proceed no further in such bold and presumptuous expressions and accusations of thy providence towards me. Vain therefore are the excuses which some interpreters make for Job, as if he were faultless in his foregoing discourses, when both God chargeth him with faultiness therein, and Job himself confesseth it.
Read Matthew Poole on Job 40 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 40:5 Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.Ver. 5. Once have I spoken, but I will not answer] It is enough of that once: the saints, running out, and meeting with a bargain of sin, come back by weeping cross, and cry, What have I to do any more with wickedness? Hosea 14:8. Judah knew his daughter Tamar no more, Genesis 38:26. "If I have done iniquity, I will do no more," Job 34:31-32. That was Elihu’ s counsel; and now it is Job’ s practice. Yea, twice] That is, often; so eager was I set upon a dispute. This was an aggravation of Job’ s sin, the committing of it again and again. Numbers added to numbers are first ten times more; then a…
Read John Trapp on Job 40 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Once have I spoken] See on Job 42:3, c. I will proceed no farther.] I shall attempt to justify myself no longer I have spoken repeatedly; and am confounded at my want of respect for my Maker, and at the high thoughts which I have entertained of my own righteousness. All is impurity in the presence of thy Majesty.
Read AdamClarke on Job 40 →
CambridgeThe Cambridge Bible for Schools and Colleges5. I will proceed no further] Or, but I will not again. The words “once”, “twice”, that is, sundry times, refer to what Job had often said in his speeches concerning the Almighty. The purpose of making these wonders of creation pass before Job’s eyes was to display God before him, and to heal the presumption of his heart. Every one of these wonders utters the name of God with a louder emphasis in Job’s ears. It is not any attribute of God that is dwelt upon, it is God in all the manifoldness of His being that passes before Job’s mind. It is entirely to misinterpret the design of these visions of creation presented to Job when we suppose that what is aimed at is to impress on Job the…
Read Cambridge on Job 40 →
Albert Barnes1798–1870Barnes' Notes on the BibleOnce have I spoken - That is, in vindicating myself. He had once spoken of God in an irreverent and improper manner, and he now saw it. But I will not answer - I will not now answer, as I had expressed the wish to do.
Read Albert Barnes on Job 40 →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
I have spoken once, but I have no answer— twice, but I have nothing to add.”
I have spoken once, and I will not answer; Yes, twice, but I will proceed no further.”
I have spoken once, but I have no answer—twice, but I have nothing to add.”
I have spoken once, but I cannot answer; twice, but I will say no more.”
Tyndale line
Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.
Once have I spoken, and I will not answer; Yea, twice, but I will proceed no further.
Once have I spoken, and I will not answer; yea twice, but I will proceed no further.
Once have I spoken; but I will not answer: yes, twice; but I will proceed no further.
Decke thy selfe now with maiestie and excellencie, and aray thy selfe with beautie and glory.
Strictly literal
Once have I spoken, and I will not answer; yea twice, but I will proceed no further.
Once I have spoken, and I answer not, And twice, and I add not.
I have spoken once, and I do not answer, || And twice, and I do not add.”
Once have I spoken; but I will not answer: yea, twice; but I will not repeat it again.
I spoke once, and I will not answer; indeed, twice, but I will proceed no further.”
From the Latin
Clothe thyself with beauty, and set thyself up on high and be glorious, and put on goodly garments.
Simplified
I have already said far too much and I won't say anything more.”
I have said once, and even twice, what was in my mind, but I will not do so again.
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 largely agree in the wording of this verse, with five of the seven words matched. The Septuagint's phrasing may differ, but it retains the core meaning of Job's expression of frustration.
אַחַ֣ת דִּ֭בַּרְתִּי וְלֹ֣א אֶֽעֱנֶ֑ה וּ֝שְׁתַּ֗יִם וְלֹ֣א אוֹסִֽיף׃ פ
5 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 40:5
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.
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
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
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.
1. In the Old Testament:
Six different words are translated by answer.
(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.
(2) It also means a response (Job 21:34; 34:36).
(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."
Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Conj | Adj — ConjunctionHC/Acfda
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
