Job 5:6 — Word Study
WLCכִּ֤י׀ לֹא־ יֵצֵ֣א מֵעָפָ֣ר אָ֑וֶן וּ֝מֵאֲדָמָ֗ה לֹא־ יִצְמַ֥ח עָמָֽל׃
BSAForkîy distressʼâven [evil, trouble, sorrow] does notlôʼ springyâtsâʼ▸ [come out, arise] from the dustʻâphâr [dry earth, clay] and troubleʻâmâl [affliction, hard work, worry] does notlôʼ sprouttsâmach▸ [grow, spring up] from the groundʼădâmâh [land, earth, soil]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י׀ | for | Particle |
| לֹא־ | not | Particle |
| יֵצֵ֣א | it comes forth | Verb, Qal, imperfect third person masculine singular |
| מֵעָפָ֣ר | from [the] dust | Preposition, noun common masculine singular absolute |
| אָ֑וֶן | hardship | Noun common, masculine singular absolute |
| וּ֝מֵאֲדָמָ֗ה | and from [the] ground | Conjunction, preposition, noun common feminine singular absolute |
| לֹא־ | not | Particle |
| יִצְמַ֥ח | it springs up | Verb, Qal, imperfect third person masculine singular |
| עָמָֽל׃ | trouble | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For distress does not spring from the dust, and trouble does not sprout from the ground. |
| KJV | Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground; |
| ASV | For affliction cometh not forth from the dust, Neither doth trouble spring out of the ground; |
| YLT | For sorrow cometh not forth from the dust, Nor from the ground springeth up misery. |
| WEB | For affliction doesn’t come out of the dust, neither does trouble spring out of the ground; |
| BBE | For evil does not come out of the dust, or trouble out of the earth; |
All translations agree on the meaning of the words in this verse.
The sentence consists of two main clauses connected by 'and', each negated to emphasize the absence of natural origins for distress and trouble.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָוֶן
verbיָצָא
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 5:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on Sufferinggenerated
Job 5:6 explores the origins of suffering, suggesting that distress is not a natural occurrence from the earth but rather has deeper, perhaps spiritual, roots. Eliphaz speaks to Job, emphasizing that hardship and trouble do not simply emerge from the physical world, which sets the stage for a broader discussion about the nature of affliction and divine justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 34:29 | But when He remains silent, who can condemn Him? When He hides His face, who can see Him? Yet He watches over both man and nation, |
| 2 | Deuteronomy 32:27 | if I had not dreaded the taunt of the enemy, lest their adversaries misunderstand and say: ‘Our own hand has prevailed; it was not the LORD who did all this.’” |
| 3 | 1 Samuel 6:9 | but keep watching it. If it goes up the road to its homeland, toward Beth-shemesh, it is the LORD who has brought on us this great disaster. But if it does not, then we will know that it was not His hand that punished us and that it happened by chance.” |
| 4 | Psalm 90:7 | For we are consumed by Your anger and terrified by Your wrath. |
| 5 | Isaiah 45:7 | I form the light and create the darkness; I bring prosperity and create calamity. I, the LORD, do all these things. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אָוֶן, 'A.vengenerated
The noun אָוֶן ('aven) refers to hardship or trouble, often associated with evil or wickedness. It conveys a sense of moral failure, suggesting that suffering is not without cause and is often linked to human actions or choices.
In this verse, it emphasizes that hardship does not arise spontaneously from the earth, implying that there are underlying reasons for human suffering that are not merely physical or environmental.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of the words in this verse, consistently conveying that distress and trouble do not originate from the dust or the ground.
Sentence Structuregenerated
The main verb of the sentence is יֵצֵא (ye.Tze'), meaning 'it comes forth', which governs the first clause about distress. The second clause is governed by the verb יִצְמַח (yitz.Mach), meaning 'it springs up', referring to trouble. This structure highlights the contrast between the two types of suffering.
The sentence structure emphasizes the negation of both clauses, with לֹא (lo') appearing prominently to stress that neither distress nor trouble has its source in the earth.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אָוֶן is rendered as κόπος (kopos), which means toil or labor. This choice suggests a focus on the burdensome nature of trouble, aligning with the broader theme of suffering in the text.
The translation of עָמָל as πόνος (ponos) also emphasizes the pain and effort associated with trouble, reinforcing the idea that suffering is a significant aspect of the human experience.
In plain words — the whole versegenerated
Job 5:6 tells us that distress and trouble do not simply come from the earth. Instead, they have deeper causes. This verse invites us to consider the reasons behind our hardships and the nature of suffering in life.
Frequently Asked Questionsgenerated
Job is indicating that suffering and hardship are not random occurrences from the physical world but have deeper, possibly spiritual, origins.
By emphasizing that trouble does not sprout from the ground, Job is suggesting that understanding the sources of suffering is crucial to addressing it.
This verse reflects the central theme of the Book of Job, which grapples with the nature of suffering and the reasons behind human affliction, challenging the simplistic view that suffering is always a result of sin.
We can learn that hardship often has complex origins and that it is important to seek understanding and meaning in our struggles rather than attributing them solely to physical circumstances.
Reflection Questionsgenerated
- What are some hardships I have faced, and what might their deeper causes be?
- How can understanding the origins of my troubles help me cope with them?
- In what ways can I seek comfort and understanding in times of distress?
- How does this verse challenge my perceptions of suffering and its causes?
The early church on this verse — how the Fathers read it
Early commentators have reflected on this verse, interpreting it in the context of human suffering and divine justice. Their insights are presented here from various works.
“And the young birds will raise their feathers over him.” This text indicates that sin is the cause of the calamities humans suffer.Early Church Fathers on Job 5 →
The text demonstrates that the curses with which Eliphaz cursed the evildoers … were said for a reason. “Afflictions are fitting for human beings but not for animals.” The words may be meant as a comfort.Early Church Fathers on Job 5 →
There is nothing in the earth without cause. Neither doth trouble spring out of the ground. For on this account it often happens that even a slothful man receives ability, that he may be the more deservedly punished for his carelessness,Early Church Fathers on Job 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 5:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAlthough affliction cometh not forth of the dust,.... Or rather, "for" or "indeed" (y), this being a reason showing that wicked men are justly afflicted and punished; seeing their afflictions come
Read John Gill on Job 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAlthough affliction cometh not forth of the dust, neither doth trouble spring out of the ground; Although - rather, For truly (Umbreit). Affliction cometh not forth of the dust - like a weed, of its own accord.
Read Robert Jamieson on Job 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAlthough, or for, or rather, because. So the following words may contain a reason why he should seek unto God, as he exhorts him, . Or, surely, as that particle is oft used. And so it is a note of his proceeding to another argument. Affliction, or iniquity, as this word oft signifies; and of this the following sentence is true. And so this first branch speaks of sin, and the next branch of trouble, which is the fruit of sin; and both sin and trouble are said to come from the same spring. But this word signifies also affliction, or misery, or trouble, as ; which seems most proper here, both because it is so explained by the following words, trouble; and again, trouble, , the same thing being…
Read Matthew Poole on Job 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 5:6 Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;Ver. 6. Although addiction cometh not forth of the dust] It cometh not by fate or blind fortune, it haps not as it may that men suffer. Philistines indeed will say, haply, It is a chance, 1 Samuel 6:9, a common occurrence, that had a time to come in, and must have a time to go in; but every Naomi will in such case conclude, "The hand of the Lord is gone out against me," Rth 1:13, and carry her sails accordingly, Job 5:20-21; and every good soul will cry out, I will bear the indignatiou of the Lord (who is the efficient cause of all my miseries), because I have sinned against him, which is…
Read John Trapp on Job 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6, 7) Although affliction. . . .—These two verses are confessedly very difficult. It is hard to see also the connection between sparks flying upwards and man’s being born to trouble. It seems to give better sense if we understand Eliphaz comparing man’s lot as prepared for him by God with his own pride and presumptuous ambition. Man is born to labour, but, like sparks of fire, he makes high his flight. Trouble and toil is no accidental growth, but a lot appointed by God, which would be beneficial if man did not thwart it by his own pride. They lift themselves up and soar on high like sparks of fire with daring and presumptuous conduct, and so bring on themselves condign punishment. The…
Read Charles John Ellicott on Job 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Affliction cometh not forth of the dust] If there were not an adequate cause, thou couldst not be so grievously afflicted. Spring out of the ground] It is not from mere natural causes that affliction and trouble come; God's justice inflicts them upon offending man.
Read AdamClarke on Job 5 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Job 5:1-7. Having laid this broad ground, Eliphaz proceeds to apply the principle to Job.
Read Cambridge on Job 5 →Albert Barnes1798–1870Barnes' Notes on the BibleAlthough affliction cometh not forth of the dust - Margin, “or iniquity.” The marginal reading here has been inserted from the different meanings attached to the Hebrew word.
Read Albert Barnes on Job 5 →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
For distress does not spring from the dust, and trouble does not sprout from the ground.
For affliction doesn’t come out of the dust, neither does trouble spring out of the ground;
For distress does not spring from the dust, and trouble does not sprout from the ground.
For evil does not come up from the dust, nor does trouble spring up from the ground,
Tyndale line
Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;
For affliction cometh not forth from the dust, Neither doth trouble spring out of the ground;
For affliction cometh not forth of the dust, neither doth trouble spring out of the ground;
Although affliction cometh not forth from the dust, neither doth trouble spring out of the ground;
For miserie commeth not foorth of the dust, neither doeth affliction spring out of the earth.
Strictly literal
For evil cometh not forth from the dust, neither doth trouble spring out of the ground;
For sorrow cometh not forth from the dust, Nor from the ground springeth up misery.
For sorrow does not come forth from the dust, || Nor does misery spring up from the ground.
For wrong doth not come forth out of the dust, neither doth trouble grow up out of the ground;
For difficulties do not come out from the soil; neither does trouble sprout from the ground.
From the Latin
Nothing upon earth is done without a voice cause, and sorrow doth not spring out of the ground.
Simplified
For evil doesn't come from the dust; neither does trouble grow from the earth.
For evil does not come out of the dust, or trouble out of the earth;
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 of Job 5:6 states, "For distress does not spring from the dust, and trouble does not sprout from the ground," which emphasizes that trouble does not arise from natural sources. The Septuagint, while it has a different word order and structure, aligns closely with the meaning of the Masoretic Text, matching 7 out of 9 words, indicating a general agreement in the core message. However, the specific wording and syntax differ, as the Septuagint presents the ideas in a way that reflects its own linguistic style rather than a direct translation of the Hebrew text.
כִּ֤י׀ לֹא־ יֵצֵ֣א מֵעָפָ֣ר אָ֑וֶן וּ֝מֵאֲדָמָ֗ה לֹא־ יִצְמַ֥ח עָמָֽל׃
7 of the 9 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 5:6
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.
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…
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)
Part — ParticleHTn
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
עָפָר (aphar) refers to dry earth or dust, encompassing meanings such as powder, ashes, and rubbish. It is derived from a root meaning to be dry and is used in various contexts, including clay and mortar. The entries consistently highlight its association with loose earth and debris.
עָפָר n.m. dry earth, dust
base
H6083 עָפָר dry earth, dust
6083 `aphar aw-fawr'
from 6080; dust (as powdered or gray); hence, clay, earth,
mud:--ashes, dust, earth, ground, morter, powder, rubbish.
see HEBREW for 06080
עָפָר (a.phar) — dust.
1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish
1a) dry or loose earth
1b) debris
1c) mortar
1d) ore
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
dust (`aphar; koniortos, chous): Small particles of earth. The word has several figurative and symbolic meanings:
(1) Dust being the material out of which God is said to have formed man (Ge 2:7), it became a symbol of man's frailty (Ps 103:14, "For he knoweth our frame; he remembereth that we are dust"; compare Ge 18:27; Job 4:19, etc.), and of his mortality (Ge 3:19, "Dust thou art, and unto dust shalt thou return"; compare Job 34:15; Ps 104:29; Ec 3:20…
Dust
Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of “powder and dust” (Deut. 28:24).
To cast dust on the head was a sign of mourning (Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). “Dust” is used to denote the grave (Job 7:21). “To shake off the dust from one’s feet” against another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51). To “lick the dust” is a sign of…
[MOURNING]
Jos 7:6. Dust or ashes put upon the head was a sign of mourning; sitting in the dust, a sign of affliction, La 3:29 Isa 47:1. "Dust" is also put for the grave, Ge 3:19 Job 7:21. It signifies a multitude, Ge 13:16, and a low and mean condition, 1Sa 2:8. We have two remarkable instances of casting dust recorded in Scripture, and they seem to illustrate a practice common in Asia: those who demanded justice against a criminal were accustomed to throw dust upon him, signifying that he deserved to be cast into the grave.…
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
N-ms — Noun common · masculine singular absoluteHNcmsa
אֲדָמָה (adamah) refers to ground or land, encompassing meanings such as tilled soil, a specific plot of land, and the earth's visible surface. It can denote territory or the whole inhabited earth, and it is also the name of a city in Naphtali. The word is derived from a root meaning 'red,' likely referring to the color of soil.
אֲדָמָה 224 n.f. ground, land (as tilled)
ground (as tilled, yielding sustenance)
piece of ground, landed property
earth as material substance
ground as earth's visible surface
land, territory, country
whole earth, inhabited earth
n. pr. loc. city in Naphtali
base
H127 אֲדָמָה ground, land . ground (as tilled, yielding sustenance)
. piece of ground, landed property
. earth as material substance
. ground as earth's visible surface
. land, territory, country
. whole earth, inhabited earth
. n. pr. loc. city in Naphtali
127 'adamah ad-aw-maw'
from 119; soil (from its general redness):--country, earth,
ground, husband(-man) (-ry), land.
see HEBREW for 0119
אֲדָמָה (a.da.mah) — land: soil.
: soil
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: country.
: country
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: planet.
: planet
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
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)
Part — ParticleHTn
צָמַח (tsamach) is a Hebrew verb meaning to sprout or spring up. It encompasses various forms of growth, including plants, hair, and even speech. The root can be used in different grammatical aspects, such as causing something to grow or sprout. The entries highlight its literal and figurative uses, particularly in contexts like abundant growth or the effects of rain.
צָמַח vb. sprout, spring up
Qal sprout, spring up
Pi. grow abundantly
Hiph.
cause to grow
of rain, cause the earth to sprout
base
H6779 צָמַח sprout, spring up
6779 tsamach tsaw-makh'
a primitive root; to sprout (transitive or intransitive,
literal or figurative):--bear, bring forth, (cause to, make
to) bud (forth), (cause to, make to) grow (again, up), (cause
to) spring (forth, up).
צָמַח (tsa.mach) — to spring.
1) to sprout, spring up, grow up
1a)(Qal)
1a1) to sprout, spring up
1a1a) of plants
1a1b) of hair
1a1c) of speech (fig.)
1b) (Piel) to grow abundantly or thickly
1c) (Hiphil)
1c1) to cause to grow
1c2) to cause to sprout
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
עָמָל (amal) refers to trouble, labor, or toil. It encompasses a range of meanings including physical and mental effort, as well as sorrow and mischief. The word is built from a root that conveys the idea of wearing effort and can imply grievance or wickedness. It appears in contexts related to suffering and toil.
עָמָל n.m. f. trouble, labor, toil
trouble (∥ sorrow): one’s own suffering
trouble, mischief, as done to others
toil, labour (late in Heb.)
base
H5999 עָמָל trouble, labor, toil
5999 `amal aw-mawl'
from 5998; toil, i.e. wearing effort; hence, worry, wheth. of
body or mind:--grievance(-vousness), iniquity, labour,
mischief, miserable(-sery), pain(-ful), perverseness, sorrow,
toil, travail, trouble, wearisome, wickedness.
see HEBREW for 05998
עָמָל (a.mal) — trouble.
1) toil, trouble, labour
1a) trouble
1b) trouble, mischief
1c) toil, labour
N-cs — Noun common · both singular absoluteHNcbsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1