Job 9:18 — Word Study
WLCלֹֽא־ יִ֭תְּנֵנִי הָשֵׁ֣ב רוּחִ֑י כִּ֥י יַ֝שְׂבִּעַ֗נִי מַמְּרֹרִֽים׃
BSAHe does notlôʼ [will not suffer, permit] let menâthan▸ catchshûwb my breathrûwach [take my breath, refresh my spirit] butkîy overwhelms mesâbaʻ▸ with bitternessmamrôr△ [filleth me with, causes me to suffer, bitter grief, calamitous events]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| יִ֭תְּנֵנִי | he permits me | Verb qal imperfect third person masculine singular, suffix |
| הָשֵׁ֣ב | to bring back | Verb, Hiphil, infinitive absolute |
| רוּחִ֑י | breath my | Noun common both singular construct, suffix |
| כִּ֥י | for | Particle |
| יַ֝שְׂבִּעַ֗נִי | he surfeits me | Verb hiphil imperfect third person masculine singular, suffix |
| מַמְּרֹרִֽים׃ | bitter things | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He does not let me catch my breath, but overwhelms me with bitterness. |
| KJV | He will not suffer me to take my breath, but filleth me with bitterness. |
| ASV | He will not suffer me to take my breath, But filleth me with bitterness. |
| YLT | He permitteth me not to refresh my spirit, But filleth me with bitter things. |
| WEB | He will not allow me to catch my breath, but fills me with bitterness. |
| BBE | He would not let me take my breath, but I would be full of bitter grief. |
Where they part company is with the phrase מַמְּרֹרִֽים — see How Translations Differ.
The main clause presents Job's experience of being denied relief, followed by a subordinate clause that elaborates on the nature of his suffering.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּב
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 9:18
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 Lamentgenerated
Job 9:18 reflects Job's deep anguish as he feels that God does not allow him any relief from his suffering. This verse is part of a larger lament where Job expresses his feelings of being overwhelmed by calamity and bitterness, echoing sentiments found throughout the book of Job, where he grapples with his undeserved suffering and seeks understanding of his plight.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 7:19 | Will You never look away from me, or leave me alone to swallow my spittle? |
| 2 | Psalm 39:13 | Turn Your gaze away from me, that I may again be cheered before I depart and am no more.” |
| 3 | Psalm 88:7–15 | Your wrath weighs heavily upon me; all Your waves have submerged me. Selah |
| 4 | Lamentations 3:3–18 | Indeed, He keeps turning His hand against me all day long. |
| 5 | Job 3:20 | Why is light given to the miserable, and life to the bitter of soul, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מַמְּרֹרִֽים, ma.me.ro.Rimgenerated
The Hebrew word מַמְרוֹר (mamror) refers to bitterness or calamity. It suggests a painful experience, often used to describe situations of deep distress or grief. The plural form here indicates that Job feels inundated with multiple bitter experiences.
This word is significant in the context of Job's suffering, as it encapsulates the emotional and spiritual turmoil he is enduring. The use of this term highlights the intensity of his affliction, as he feels not just a moment of bitterness, but a continuous state of overwhelming grief.
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 יִ֭תְּנֵנִי (he permits me) governs the main clause, with a second verb יַ֝שְׂבִּעַ֗נִי (he surfeits me) creating a parallel structure. The sentence is constructed to show Job's lack of relief from his suffering, emphasizing the verbs that describe his condition.
The structure of the verse highlights the contrast between Job's desire for relief and the reality of his overwhelming bitterness, with the verbs leading the thought and the objects following to clarify the extent of his distress.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מַמְּרֹרִֽים is rendered as πικρίας (bitterness), which reflects a similar understanding of Job's experience but may carry slightly different connotations in Greek literature. This choice emphasizes the emotional weight of Job's suffering.
The Greek word used suggests not just bitterness but a broader sense of grief, aligning with the overall theme of lament found in Job's discourse.
In plain words — the whole versegenerated
Job 9:18 shows Job feeling that God does not allow him any relief from his suffering. He feels overwhelmed by bitterness, suggesting that his pain is not just a single event but a series of calamitous experiences.
Frequently Asked Questionsgenerated
Job is expressing that he feels suffocated by his suffering, unable to find relief or peace.
He describes it as overwhelming bitterness, indicating a deep emotional and spiritual distress.
The term 'bitterness' signifies not only emotional pain but also the calamities that have beset Job, reflecting his overall state of despair.
This verse encapsulates the central theme of suffering and the quest for understanding amidst affliction, which is prevalent throughout the book.
Reflection Questionsgenerated
- In what ways have I experienced feelings of being overwhelmed in my own life?
- How can I find moments of relief or refreshment when facing difficult circumstances?
- What does it mean to me to be filled with bitterness, and how can I address those feelings?
- How can I support others who are going through their own times of suffering?
The early church on this verse — how the Fathers read it
The early Church Fathers also reflected on Job's suffering. Here is a quotation from John Chrysostom, who discusses the depth of Job's afflictions as expressed in this verse.
“He will not let me catch my breath.” That is, I am filled with a multitude of afflictions. “He has filled me with bitterness, for indeed he is superior in power.Early Church Fathers on Job 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 9:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe will not suffer me to take my breath,.... Which some think refers to Job's disease, which was either an asthma, or a quinsy in his throat, which occasioned great difficulty in breathing: I should
Read John Gill on Job 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe will not suffer me to take my breath, but filleth me with bitterness. He will not suffer me to take my breath - cf. Job 7:19, "How long wilt thou not-let me alone until I swallow down my spittle."
Read Robert Jamieson on Job 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy pains and miseries are continual, and I have not so much as a breathing time free from them. My afflictions are not only long and uninterrupted, but also exceeding sharp and violent, contrary to the common course of God’ s providence.
Read Matthew Poole on Job 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 9:18 He will not suffer me to take my breath, but filleth me with bitterness.Ver. 18. He will not suffer me to take my breath] I am so far from a period, that I have no pause of my troubles. I cannot get any interspirias, or free breathing space. See Job 7:19. And in the former verse he had complained that God had stormed him. Interim per Pathos, saith Mercer; here he returns to his old practice of expostulating about the greatness of his grief, and spares not to hyperbolize. Beda and others understand this text to be a bodily distemper upon Job, which had made him short winded. And Lavater hath this good note here, Hoc cogitandum nobis est, &c. Let this text be thought upon when our…
Read John Trapp on Job 9 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Take my breath.—The action being that of breathing again after complete exhaustion—recovering breath and the power to breathe, &c. “If I say I am perfect, it also shall prove me perverse by the very act of saying so; because for man to maintain his righteousness before God is at once to proclaim his iniquity. The finite cannot come into competition with the Infinite, nor measure itself therewith.”
Read Charles John Ellicott on Job 9 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. He will not suffer me to take my breath] I have no respite in my afflictions; I suffer continually in my body, and my mind is incessantly harassed.
Read AdamClarke on Job 9 →
CambridgeThe Cambridge Bible for Schools and Colleges18. will not suffer] Rather, would not suffer. And so, but fill.
Read Cambridge on Job 9 →
Albert Barnes1798–1870Barnes' Notes on the BibleHe will not suffer me to take my breath; - see the notes at Job 7:19.
Read Albert Barnes on Job 9 →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
He does not let me catch my breath, but overwhelms me with bitterness.
He will not allow me to catch my breath, but fills me with bitterness.
He does not let me catch my breath, but overwhelms me with bitterness.
He does not allow me to recover my breath, for he fills me with bitterness.
Tyndale line
He will not suffer me to take my breath, but filleth me with bitterness.
He will not suffer me to take my breath, But filleth me with bitterness.
He will not suffer me to take my breath, but filleth me with bitterness.
He will not suffer me to take my breath, but filleth me with bitterness.
He wil not suffer me to take my breath, but filleth me with bitternesse.
Strictly literal
He suffereth me not to take my breath, for he filleth me with bitternesses.
He permitteth me not to refresh my spirit, But filleth me with bitter things.
He does not permit me to refresh my spirit, || But fills me with bitter things.
He suffereth me not to recover my breath; but feedeth me overmuch with bitter things.
He does not allow me to regain my breath; but he fills me with bitterness.
From the Latin
He alloweth not my spirit to rest, and he filleth me with bitterness.
Simplified
He doesn't give me a chance even to catch my breath; instead he fills my life with bitter suffering.
He would not let me take my breath, but I would be full of bitter grief.
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 share significant agreement in the translation of this verse, with four of the seven words matching directly. This indicates a consistent understanding of Job's expression of suffering across these ancient texts.
לֹֽא־ יִ֭תְּנֵנִי הָשֵׁ֣ב רוּחִ֑י כִּ֥י יַ֝שְׂבִּעַ֗נִי מַמְּרֹרִֽים׃
4 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 9:18
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.
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
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp1bs
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp1fs
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…
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp1bs
מַמְרוֹר (mamror) refers to a concept of bitterness or calamity, derived from the root meaning of bitterness. It appears in the plural form in Job 9:18, where it signifies a bitter experience.
מַמְרוֹר [n.m.] bitter thing;—only pl. Jb 9:18
ref
H4472 מַמְרוֹר, מַמְרֹר
4472 mamror mam-rore'
from 4843; a bitterness, i.e. (figuratively)
calamity:--bitterness.
see HEBREW for 04843
מַמְרוֹר (mam.ror) — bitterness.
bitter thing, bitterness
N-mp — Noun common · masculine plural absoluteHNcmpa
