Job 5:7 — Word Study
WLCכִּֽי־ אָ֭דָם לְעָמָ֣ל יוּלָּ֑ד וּבְנֵי־ רֶ֝֗שֶׁף יַגְבִּ֥יהוּ עֽוּף׃
BSAYetkîy ◂manʼâdâm [the human being, Adam] is bornyâlad■ [to beget, brought into existence] to troubleʻâmâl [hard work, misery] as surely as sparksbên [certainly, without a doubt, flashes of fire] flyʻûwph [to fly] upwardgâbahh▸ [loftily, to exult]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| אָ֭דָם | everyone | Noun common, masculine singular absolute |
| לְעָמָ֣ל | to trouble | Preposition, noun common both singular absolute |
| יוּלָּ֑ד | he is born | Verb, Pual, perfect third person masculine singular |
| וּבְנֵי־ | and [the] children of | Conjunction, noun common masculine plural construct |
| רֶ֝֗שֶׁף | flame | Noun common, masculine singular absolute |
| יַגְבִּ֥יהוּ | they make high | Verb, Hiphil, imperfect third person masculine plural |
| עֽוּף׃ | to fly | Verb, Qal, infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yet man is born to trouble as surely as sparks fly upward. |
| KJV | Yet man is born unto trouble, as the sparks fly upward. |
| ASV | But man is born unto trouble, As the sparks fly upward. |
| YLT | For man to misery is born, And the sparks go high to fly. |
| WEB | but man is born to trouble, as the sparks fly upward. |
| BBE | But trouble is man's fate from birth, as the flames go up from the fire. |
Where they part company is רֶשֶׁף — see How Translations Differ.
The main clause is supported by a prepositional phrase and a comparative clause, illustrating the connection between human existence and the inevitability of trouble.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָדָם
verbיָלַד
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 5:7
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 Human Sufferinggenerated
Job 5:7 presents a poignant observation about the nature of humanity, emphasizing that suffering is an inherent part of life. This verse sits within a larger discussion about the reasons for human distress, as Job contemplates the origins of trouble and the inevitability of hardship. The surrounding verses explore the relationship between human actions and the resulting troubles, reinforcing the idea that suffering is not random but part of the human condition.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 14:1 | “Man, who is born of woman, is short of days and full of trouble. |
| 2 | Genesis 3:17–19 | And to Adam He said: “Because you have listened to the voice of your wife and have eaten from the tree of which I commanded you not to eat, cursed is the ground because of you; through toil you will eat of it all the days of your life. |
| 3 | Psalm 90:8–9 | You have set our iniquities before You, our secret sins in the light of Your presence. |
| 4 | 1 Corinthians 10:13 | No temptation has seized you except what is common to man. And God is faithful; He will not let you be tempted beyond what you can bear. But when you are tempted, He will also provide an escape, so that you can stand up under it. |
| 5 | Ecclesiastes 1:8 | All things are wearisome, more than one can describe; the eye is not satisfied with seeing, nor the ear content with hearing. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — עָמָל, le.'a.Malgenerated
The word עָמָל (amal) encompasses the concepts of trouble, labor, and toil. It reflects the burdens and hardships that humans face, whether physical, emotional, or spiritual. The parsing as a noun indicates that it represents a state or condition, rather than an action, highlighting the ongoing nature of suffering.
This term is often associated with the toil and struggles of life, as seen in contexts such as the Israelites' hardships in Egypt. In this verse, it emphasizes that being human inherently involves facing challenges and distress, making it a universal experience.
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 finite verb יוּלָּד, he is born, governs the main clause, with a prepositional phrase and a noun phrase acting as complements. The structure indicates that the subject אָדָם (man) is directly linked to the action of being born into trouble.
The Hebrew word order emphasizes the subject and action, placing אָדָם at the forefront of the statement, which underscores the focus on humanity's experience of suffering.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אָדָם is rendered as ἄνθρωπος, which carries a similar meaning of 'man' or 'human being.' This choice maintains the focus on humanity's nature and condition.
The translation of עָמָל is not directly matched in the Greek, indicating a potential interpretation shift in how suffering and labor are understood in the Septuagint context.
In plain words — the whole versegenerated
Job 5:7 tells us that just as sparks naturally rise, so too is every person born into a life of trouble. This verse highlights the reality of suffering as part of the human experience.
Frequently Asked Questionsgenerated
This phrase suggests that experiencing hardship and difficulty is an inherent part of being human.
It connects with themes of suffering and toil found throughout the Bible, such as in Genesis 3:17-19, where labor is introduced as a consequence of sin.
Sparks flying upward symbolize the inevitability and natural occurrence of trouble in life, just as sparks rise from a fire.
While it acknowledges the reality of trouble, the broader context of Job's discourse also points towards seeking God for understanding and relief.
Reflection Questionsgenerated
- In what ways have I experienced trouble in my own life, and how have I responded to it?
- How can I find meaning or purpose in my struggles, similar to what Job expresses?
- What does this verse teach me about the nature of humanity and our shared experiences?
- How can I support others who are facing their own troubles, knowing it's a common part of life?
The early church on this verse — how the Fathers read it
The early Church Fathers, like Gregory the Dialogist, referenced Job's insights to discuss the nature of human labor and suffering, emphasizing the universal experience of toil.
Man is born to labour, and the bird to flying. For 'man is born to labour,' in that he, who is furnished with the gift of reason,Early Church Fathers on Job 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 5:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYet man is born unto trouble,.... Or but (b), after the negative follows the positive part of the assertion; before we have what is denied as the cause of affliction, here what it is affirmed to be,
Read John Gill on Job 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet man is born unto trouble, as the sparks fly upward. Yet - rather, Truly, or, But. Affliction does not come from chance, but is the appointment of God for sin - i:e., the original birth-sin of man.
Read Robert Jamieson on Job 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. He is so commonly exposed to many and various troubles, as if he were born to no other end. Affliction is become in some sort natural and proper to man, and it is, together with sin, transmitted from parents to children, as their most certain and constant inheritance; God having allotted this portion to mankind for their sins. And therefore thou takest a wrong course in complaining so bitterly of that which thou shouldst patiently bear, as the common lot of mankind; and thy right method is to seek unto God, who inflicts it, and who only can remove it. As the sparks fly upward, i.e. as naturally and as generally as the sparks of fire fly upward, which do so universally and constantly.…
Read Matthew Poole on Job 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 5:7 Yet man is born unto trouble, as the sparks fly upward.Ver. 7. Yet man is born unto trouble] Which is the natural fruit of his sin; and a piece of the curse. He hath in him a πανσπερμια, a common seminary of all sin, and this he brings into the world with him; what wonder, then, though troubles come trooping in upon him on every side, as if he were born for no other end but to suffer, and that as naturally as fire ascendeth? Sure it is, that sin doth as naturally and ordinarily draw and suck judgments to it as the loedestone doth iron, or turpentine fire. Some read the words thus, Man is born to sin, and so consequently to trouble; for sin usually ends tragicly and troublesomely.…
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 7. Yet man is born unto trouble] לעמל leamal, to labour. He must toil and be careful; and if in the course of his labour he meet with trials and difficulties, he should rise superior to them, and not sink as thou dost. As the sparks By upward.] ובני רשף יגביהי עוף ubeney resheph yagbihu uph; And the sons of the coal lift up their flight, or dart upwards. And who are the sons of the coal? Are they not bold, intrepid, ardent, fearless men, who rise superior to all their trials; combat what are termed chance and occurrence; succumb under no difficulties; and rise superior to time, tide, fate, and fortune? I prefer this to all the various meanings of the place with which I have met.…
Read AdamClarke on Job 5 →CambridgeThe Cambridge Bible for Schools and Colleges7. Yet man is born unto trouble] Rather, but man. The true explanation of affliction is now given, as the false explanation was denied in Job 5:6. The words “man is born unto trouble” mean, it is his nature through his sin to bring trouble upon himself; evil rises up out of his heart as naturally as the sparks fly up out of the flame. Cf. the words of Christ, “Out of the heart proceed evil thoughts,” and the appalling list which follows. Eliphaz is severe on human nature, but the broad generality of his doctrine is fitted to enable Job to find himself in his history and let himself be led back to a more devout demeanour. See the concluding remark to ch. 4.
Read Cambridge on Job 5 →Albert Barnes1798–1870Barnes' Notes on the BibleYet man is born unto trouble - All this is connected with the sentiment in Job 5:8 ff.
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
Yet man is born to trouble as surely as sparks fly upward.
but man is born to trouble, as the sparks fly upward.
Yet man is born to trouble as surely as sparks fly upward.
but people are born to trouble, as surely as the sparks fly upward.
Tyndale line
Yet man is born unto trouble, as the sparks fly upward.
But man is born unto trouble, As the sparks fly upward.
But man is born unto trouble, as the sparks fly upward.
Yet man is born to trouble, as the sparks fly upward.
But man is borne vnto trauaile, as the sparkes flie vpwarde.
Strictly literal
For man is born to trouble, as the sparks fly upwards.
For man to misery is born, And the sparks go high to fly.
For man is born to misery, || And the sparks go high to fly.
But man is born unto trouble, as young birds take up their flight.
Instead, mankind is born for trouble, just as sparks fly upward.
From the Latin
Man is born to labour and the bird to fly.
Simplified
But human beings are born for trouble just as certainly as sparks from a fire fly upwards.
But trouble is man's fate from birth, as the flames go up from the fire.
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 show agreement in the overall message of the verse, though the Septuagint's word order and specific terms differ slightly. The key concepts remain consistent across both texts.
כִּֽי־ אָ֭דָם לְעָמָ֣ל יוּלָּ֑ד וּבְנֵי־ רֶ֝֗שֶׁף יַגְבִּ֥יהוּ עֽוּף׃
6 of the 8 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 5:7
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
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
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
→ 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
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-Pual-Perf-3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
See BORN.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Conj | N-mp — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
רֶ֫שֶׁף (resheph) refers to a flame or fire-bolt, and can also denote a live coal or lightning. It is associated with burning heat, sparks, and fever. The word is built from the root meaning to burn, and it captures a range of fiery imagery.
רֶ֫שֶׁף n.m. flame, fire-bolt
base
H7565 רֶ֫שֶׁף flame, fire-bolt
7565 resheph reh'-shef
from 8313; a live coal; by analogy lightning; figuratively,
an arrow, (as flashing through the air); specifically,
fever:--arrow, (burning) coal, burning heat, + spark, hot
thunderbolt.
see HEBREW for 08313
רֶ֫שֶׁף (re.sheph) — flash.
1) flame, firebolt, spark
1a) flame
1b) fire-bolt
HNcmsa — Noun common · masculine singular absoluteHNcmsa
flam (lahabh, and other forms from same root; phlox):
In Jud 13:20 bis; Job 41:21; Isa 29:6; Joe 2:5, the word is lahabh. Various other words are translated "flame"; mas'eth, "a lifting or rising up" (Jud 20:38,40 the King James Version), the Revised Version (British and American) "cloud" (of smoke); kalil, "completeness" (Jud 20:40 b King James Version margin, "a holocaust, or offering wholly consumed by fire"; compare Le 6:15); shalhebheth (Job 15:30;
גָּבַהּ (gabahh) is a Hebrew root meaning to be high or exalted. It can refer to physical height or a figurative sense of arrogance and pride. The word appears in various forms, including Qal, indicating a state of being lofty, and Hiphil, which means to elevate or exalt. There is a distinction in connotation, as it can imply both positive exaltation and negative haughtiness.
גָּבַהּ vb. be high, exalted
Qal
be high, lofty, tall
be exalted
lofty
Hiph. make high, exalt
base
H1361 גָּבַהּ be high, exalted
1361 gabahh gaw-bah'
a primitive root; to soar, i.e. be lofty; figuratively, to be
haughty:--exalt, be haughty, be (make) high(-er), lift up,
mount up, be proud, raise up great height, upward.
גָּבַהּ (ga.vah) — to exult.
1) to be high, be exalted
1a) (Qal)
1a1) to be high, lofty, tall
1a2) to be exalted
1a3) to be lofty
1a3a) to be lofty (of Jehovah's ways-good sense)
1a3b) to be haughty, be arrogant (bad sense)
1b) (Hiphil) to make high, exalt
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
עוּף (uwph) is a Hebrew verb primarily meaning 'to fly,' with various nuances including hovering and fleeing. It can also imply covering or dimness, as seen in the related noun תְּעֻפָה (teʾuphah), which refers to gloom. The word appears in different forms, such as Qal and Hiphil, indicating various actions related to flight.
עוּף vb. fly
Qal
fly, of birds
hover (protectingly)
fly away
Hiph. dost thou cause thine eyes to fly
Pō‛l.
fly about, to and fro
cause to fly to and fro, brandish
Hithpō‛l. like a bird their glory shall fly away
H5774a עוּף fly H5774b תְּעֻפָה n. f. id. [מוּעָף]
5774 `uwph oof
a primitive root; to cover (with wings or obscurity); hence
(as denominative from 5775) to fly; also (by implication of
dimness) to faint (from the darkness of swooning):--brandish,
be (wax) faint, flee away, fly (away), X set, shine forth,
weary.
see HEBREW for 05775
עוּף (uph) — to fly.
v
1) to fly, fly about, fly away
1a)(Qal)
1a1) to fly, hover
1a2) to fly away
1b) (Hiphil) to cause to fly, light upon
1c) (Polel)
1c1) to fly about or to and fro
1c2) to cause to fly to and fro, brandish
1d) (Hithpolel) to fly away
2) (Qal) to cover, be dark
תְּעֻפָה (te.u.phah) — gloom.
gloom
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
(Verb; `uph petaomai, or, contracted, ptaomai):
Used in preference to "flee" when great speed is to be indicated. "To fly" is used: (1) Literally, of birds, `uph (Ge 1:20; Ps 55:6); da'ah (De 28:49), of sparks (Job 5:7); of the arrow (Ps 91:5); of the seraphim (Isa 6:2,6); of an angel (Da 9:21, ya`aph, "to be caused to fly"); of swift action or movement (Ps 18:10; Jer 48:40); of people (
Fly
Heb. zebub, (Eccl. 10:1; Isa. 7:18). This fly was so grievous a pest that the Phoenicians invoked against it the aid of their god Baal-zebub (q.v.). The prophet Isaiah (7:18) alludes to some poisonous fly which was believed to be found on the confines of Egypt, and which would be called by the Lord. Poisonous flies exist in many parts of Africa, for instance, the different kinds of tsetse.
Heb. ‘arob, the name given to the insects sent as a plague on the land of Egypt (Ex. 8:21-31; Ps. 78:45; 105:31). The LXX. render this by a word which means the “dog-fly,” the cynomuia. The Jewish commentators regarded the Hebrew word here as connected with the word ’arab, which means…
A genus of insects, of which there are a great many species. Moses declares them and most other insects to be unclean, Le 11:42. They abound in Egypt, and are annoying and vexatious in the extreme, attacking the eyelids, etc., in swarms and with the utmost pertinacity. How intolerable a plague of flies may be, is evident from the fact that whole districts in the Levant have been for a time depopulated by them, the inhabitants being unable to stand against their incessant attacks, Ex 8:24. The Philistines and Canaanites adored Beelzebub, the fly-god, probably as a patron to protect them against these tormenting insects.
In Isa 7:18, the prophet describing the armies of Egypt and Assyria, each under the symbol of one of the…
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