Job 9:3 — Word Study
WLCאִם־ יַ֭חְפֹּץ לָרִ֣יב עִמּ֑וֹ לֹֽא־ יַ֝עֲנֶ֗נּוּ אַחַ֥ת מִנִּי־ אָֽלֶף׃
BSAIfʼim one wishedchâphêts▸ [desired, chose] to contendrîyb [strive, argue] with [God]ʻim [the Almighty, Creator] he could notlôʼ [would be unable] answer Himʻânâh▸ [respond, reply] one [time]ʼechâd [occasion, instance] out ofmin a thousandʼeleph [a multitude, many]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| יַ֭חְפֹּץ | someone desires | Verb, Qal, imperfect third person masculine singular |
| לָרִ֣יב | to conduct a case | Preposition, verb qal infinitive construct common |
| עִמּ֑וֹ | with him | Preposition, suffix |
| לֹֽא־ | not | Particle |
| יַ֝עֲנֶ֗נּוּ | he will answer him | Verb qal imperfect third person masculine singular, suffix |
| אַחַ֥ת | one [time] | Adj |
| מִנִּי־ | from | Preposition |
| אָֽלֶף׃ | a thousand | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If one wished to contend with God, he could not answer Him one time out of a thousand. |
| KJV | If he will contend with him, he cannot answer him one of a thousand. |
| ASV | If he be pleased to contend with him, He cannot answer him one of a thousand. |
| YLT | If he delight to strive with Him — He doth not answer him one of a thousand. |
| WEB | If he is pleased to contend with him, he can’t answer him one time in a thousand. |
| BBE | If a man was desiring to go to law with him, he would not be able to give him an answer to one out of a thousand questions. |
Where they part company is in the rendering of לֹא־ — see How Translations Differ.
The sentence consists of a conditional clause followed by a main clause, emphasizing the impossibility of the action described.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָפֵץ
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 9:3
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 Divine Sovereigntygenerated
Job 9:3 presents Job's contemplation on the nature of humanity's ability to stand before God. He acknowledges that even if one desires to argue with the Almighty, they would find themselves unable to respond even once out of countless opportunities. This verse is part of a larger discourse where Job grapples with the complexities of divine justice and human righteousness, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:20–32 | Even if I were righteous, my mouth would condemn me; if I were blameless, it would declare me guilty. |
| 2 | Job 10:2 | I will say to God: Do not condemn me! Let me know why You prosecute me. |
| 3 | Job 23:3–7 | If only I knew where to find Him, so that I could go to His seat. |
| 4 | Job 31:35–37 | (Oh, that I had one to hear me! Here is my signature. Let the Almighty answer me; let my accuser compose an indictment. |
| 5 | Job 33:13 | Why do you complain to Him that He answers nothing a man asks? |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יַ֭חְפֹּץ, Yach.potzgenerated
The verb חָפֵץ (chaphets) means to desire or take pleasure in something. It is used here in the third person masculine singular, indicating that someone wishes to engage in a dispute with God. The root suggests a sense of inclination or favor, emphasizing the human desire to contend with the divine.
This word appears in various contexts, often reflecting both human desires and divine pleasure. In this verse, it underscores the futility of such desires when faced with God's omnipotence.
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 main clause is governed by the verb יַ֭חְפֹּץ, he wishes, which introduces the conditional scenario of contending with God. The structure follows with an infinitive phrase לָרִ֣יב, to contend, and a subsequent clause detailing the inability to answer.
The Hebrew word order places emphasis on the conditional nature of the statement, highlighting the impossibility of the action described.
Septuagint Backgroundgenerated
The Septuagint translates יַ֭חְפֹּץ as βούληται (boulētai), which carries a similar meaning of wishing or desiring. This choice reflects a direct engagement with the concept of human intention to argue with God.
The translation choice indicates a consistent understanding of the desire to contend, while also aligning with the broader themes of divine authority found in the Septuagint.
In plain words — the whole versegenerated
Job 9:3 states that if someone wishes to argue with God, they would not be able to provide an answer even once out of a thousand opportunities. This reflects Job's understanding of human limitations in the face of God's power and wisdom.
Frequently Asked Questionsgenerated
Job is expressing the idea that humans, despite their desires to argue or plead their case before God, ultimately lack the ability to do so effectively.
Job acknowledges the vastness of God's wisdom and strength, suggesting that no human can adequately respond to God's questions or challenges.
This phrase emphasizes the rarity and improbability of successfully answering God, highlighting the overwhelming nature of divine authority.
Job's statement reflects the struggle to understand how a mortal can be righteous before an omnipotent God, a central theme in the book of Job.
Reflection Questionsgenerated
- In what ways do I find myself wanting to argue with God about my circumstances?
- How can I better understand my limitations in the face of God's wisdom?
- What does it mean for me to accept that I may not have answers to all my questions about life?
- How can I cultivate a sense of humility before God's sovereignty?
The early church on this verse — how the Fathers read it
Early commentators like John Chrysostom and Gregory the Dialogist reference this verse to discuss human limitations in understanding God and the nature of divine justice.
“He is wise in mind, mighty and strong,” with good reason. Indeed, since God is wise, his benefits are countless. But if you do not believe, O mortal, let us bring our reflection to its conclusion.Early Church Fathers on Job 9 →
If thou wilt contend with Him, thou shalt not be able to answer Him one of a thousand. In Holy Scripture, the number a thousand is wont to be taken for totality.Early Church Fathers on Job 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 9:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf he will contend with him,.... If God will contend with man, so Sephorno; enter into a controversy with him, litigate and dispute the point in law, whether he is just or not, man cannot answer to
Read John Gill on Job 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf he will contend with him, he cannot answer him one of a thousand.
Read Robert Jamieson on Job 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf God be pleased to contend (to wit, in judgment; debate or plead; for so this word is oft used, as 4:1 ; compare ) with man. One of a thousand; either to one accusation or argument among a thousand which God shall produce against him, or one time of a thousand. So far will he be from being able to maintain his own innocency against God, if God set himself against him as his adversary.
Read Matthew Poole on Job 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 9:3 If he will contend with him, he cannot answer him one of a thousand.Ver. 3. If he will contend with him] If any one would be so fool hardy, or adventurous, as to dispute with God about his judgments, he could not, though he were never so wise, or well skilled, answer him one objection of a thousand, but must needs yield and say, I am no fit match for God. The Jewish doctors (and after them Vatablus) set this sense upon the text, If he (that is, if man) should contend with him (that is, with God, as, through the Luciferian pride of his heart, he is apt enough to do), he would not answer him one of a thousand; God would not honour him so far as to answer so contemptible an adversary…
Read John Trapp on Job 9 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) If he will contend with him.—If man choose to contend with God, he cannot answer Him one question of a thousand, once in a thousand times.
Read Charles John Ellicott on Job 9 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. If he will contend with him] God is so holy, and his law so strict, that if he will enter into judgment with his creatures, the most upright of them cannot be justified in his sight. One of a thousand.] Of a thousand offences of which he may be accused he cannot vindicate himself even in one. How little that any man does, even in the way of righteousness, truth, and mercy, can stand the penetrating eye of a just and holy God, when all motives, feelings, and objects, come to be scrutinized in his sight, on this ground, no man living can be justified. O, how necessary to fallen, weak, miserable, imperfect and sinful man, is the doctrine of justification by faith, and sanctification…
Read AdamClarke on Job 9 →
CambridgeThe Cambridge Bible for Schools and Colleges3. if he will contend] Or, if he would; if he (man) should desire to contend with God. “To contend” is a legal term meaning to enter a plea with, the idea of a court or judge being in the mind of the speaker. Here man is supposed to have a plea with God on the question of his innocency, or on any question involving his righteousness. The question in Job 9:4, “Who hath hardened himself against Him?” makes it probable that man is here considered the appellant. Others take the subject to be God: if He were pleased to contend with him (man), cf. Job 9:14; Job 9:16. This suits the second half of the verse, but seems less suitable to the general connexion. he cannot answer him] Or, he (man) could…
Read Cambridge on Job 9 →
Albert Barnes1798–1870Barnes' Notes on the BibleIf he will contend with him - That is, if God enters into a controversy with man. If he chooses to charge crime on him, and to hold him responsible for his deeds.
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
If one wished to contend with God, he could not answer Him one time out of a thousand.
If he is pleased to contend with him, he can’t answer him one time in a thousand.
If one wished to contend with God, he could not answer Him one time out of a thousand.
If someone wishes to contend with him, he cannot answer him one time in a thousand.
Tyndale line
If he will contend with him, he cannot answer him one of a thousand.
If he be pleased to contend with him, He cannot answer him one of a thousand.
If he be pleased to contend with him, he cannot answer him one of a thousand.
If he will contend with him, he cannot answer him one of a thousand.
If I would dispute with him, hee could not answere him one thing of a thousand.
Strictly literal
If he shall choose to strive with him, he cannot answer him one thing of a thousand.
If he delight to strive with Him — He doth not answer him one of a thousand.
If he delights to strive with Him—He does not answer him one of a thousand.
If he were desirous to enter into a contest with him, he could not give him one answer out of a thousand.
If he wants to argue with God, he cannot answer him once in a thousand times.
From the Latin
If he will contend with him, he cannot answer him one for a thousand.
Simplified
If you wanted to argue with God, God could ask a thousand questions that no one could answer.
If a man was desiring to go to law with him, he would not be able to give him an answer to one out of a thousand questions.
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 reads אִם־ יַ֭חְפֹּץ לָרִ֣יב עִמּ֑וֹ לֹֽא־ יַ֝עֲנֶ֗נּוּ אַחַ֥ת מִנִּי־ אָֽלֶף׃, which aligns closely with the Septuagint, where eight out of nine words match. This agreement highlights the consistency of the core message across these ancient texts.
אִם־ יַ֭חְפֹּץ לָרִ֣יב עִמּ֑וֹ לֹֽא־ יַ֝עֲנֶ֗נּוּ אַחַ֥ת מִנִּי־ אָֽלֶף׃
8 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 9:3
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
חָפֵץ (chaphets) is a Hebrew verb meaning to delight in or take pleasure in something. It can refer to both human desire and divine pleasure, indicating a sense of inclination or favor. The word is also noted to mean to bend down, though this usage is rare. The entries suggest a range of meanings focused on desire and pleasure.
ref
H2654a חָפֵץ delight in H2654b חָפֵץ bend down
2654 chaphets khaw-fates'
a primitive root; properly, to incline to; by implication
(literally but rarely) to bend; figuratively, to be pleased
with, desire:--X any at all, (have, take) delight, desire,
favour, like, move, be (well) pleased, have pleasure, will,
would.
חָפֵץ (cha.phets) — to delight in.
1) to delight in, take pleasure in, desire, be pleased with
1a) (Qal)
1a1) of men
1a1a) to take pleasure in, delight in
1a1b) to delight, desire, be pleased to do
1a2) of God
1a2a) to delight in, have pleasure in
1a2b) to be pleased to do
חָפַץ (ch.ph) — to sway.
1) to move, bend down
1a) (Qal) to bend down
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
kas: Ordinarily to describe the circumstances or condition of things; sometimes, juridically (aitia, Mt 19:10; Ac 25:14), as that for which a reckoning has to be given, as frequently the Latin res. In Ex 5:19, "they were in evil case," is interpreted by the Revised Version (British and American) as "were set on mischief."
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Suff — Preposition · suffixHR/Sp3ms
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 עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — AdjHAcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
