Job 9:35 — Word Study
WLCאַֽ֭דַבְּרָה וְלֹ֣א אִירָאֶ֑נּוּ כִּ֥י לֹא־ כֵ֥ן אָ֝נֹכִ֗י עִמָּדִֽי׃
BSAThen I would speakdâbar [as a humble speaker, declare openly, express my thoughts] withoutlôʼ fear of Himyârêʼ▸ [dread, reverence, the Almighty, my Creator] Butkîy as it islôʼ [in reality] Iʼânôkîy am on my ownʻimmâd [exist, stand, alone, by myself, without accompaniment]
| Greek | English | Parsing |
|---|---|---|
| אַֽ֭דַבְּרָה | I will speak | Verb, Piel, infinitive construct first person common singular |
| וְלֹ֣א | and not | Conjunction, particle |
| אִירָאֶ֑נּוּ | I will fear him | Verb qal imperfect first person common singular, suffix |
| כִּ֥י | for | Particle |
| לֹא־ | not | Particle |
| כֵ֥ן | [am] thus | Adverb |
| אָ֝נֹכִ֗י | I | Pronoun |
| עִמָּדִֽי׃ | with myself | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then I would speak without fear of Him. But as it is, I am on my own. |
| KJV | Then would I speak, and not fear him; but it is not so with me. |
| ASV | Then would I speak, and not fear him; For I am not so in myself. |
| YLT | I speak, and do not fear Him, But I am not right with myself. |
| WEB | then I would speak, and not fear him, for I am not so in myself. |
| BBE | Then I would say what is in my mind without fear of him; for there is no cause of fear in myself. |
Where they part company is אִירָאֶ֑נּוּ — see How Translations Differ.
The sentence is structured around Job's desire to speak freely, contrasted with his acknowledgment of solitude.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbדָבַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 9:35
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 Justicegenerated
Job 9:35 captures Job's struggle with his relationship with God, expressing a desire to speak openly without fear, yet recognizing his isolation. This verse is part of a larger discourse where Job contemplates the nature of God and the absence of a mediator, as seen in the preceding verses. Job's reflections highlight the tension between divine authority and human vulnerability.
Cross References
The Key Word — אִירָאֶ֑נּוּ, 'i.ra.'E.nugenerated
The verb יָרֵא (yare') means to fear or revere. It encompasses a range of meanings from awe and respect to outright terror. In this context, Job expresses a desire to speak without the dread that typically accompanies the divine presence, indicating a longing for a more approachable relationship with God.
The parsing as a qal imperfect first person common singular suggests an ongoing state of fear that Job wishes to overcome. The suffix indicates that this fear is directed towards God, emphasizing the personal nature of Job's struggle.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse comprises two main clauses linked by the conjunction כִּ֥י (ki), which introduces the reason for Job's feelings. The first clause expresses Job's desire to speak freely, while the second clause reveals his acknowledgment of his solitude.
The finite verbs אַֽ֭דַבְּרָה ('A.da.be.rah) and אִירָאֶ֑נּוּ ('i.ra.'E.nu) serve as the backbone of the sentence, with the adverbial and predicate phrases providing additional context.
Septuagint Backgroundgenerated
The Septuagint translates אִירָאֶ֑נּוּ with φοβηθῶ (phobēthō), which carries a similar meaning of fear. This choice reflects a direct engagement with the concept of fear before God, emphasizing the emotional weight of Job's expression.
The LXX does not preserve the full structure of the Hebrew but captures the essence of Job's plea, indicating a consistent understanding of the fear of God across translations.
In plain words — the whole versegenerated
Job 9:35 shows Job's desire to speak to God without fear, but he recognizes that he is alone in his struggle. He longs for a way to communicate openly, reflecting on the absence of a mediator between himself and God.
Frequently Asked Questionsgenerated
Job expresses a desire for an open dialogue with God, free from the dread that typically accompanies divine encounters.
Job feels isolated because he believes there is no mediator to represent him before God, highlighting his sense of vulnerability.
Job's fear encompasses both reverence for God's power and a sense of dread due to his own unworthiness.
Job's struggle illustrates the human desire for connection with the divine, even amidst feelings of isolation and fear.
Reflection Questionsgenerated
- In what ways do I feel alone in my struggles, and how can I seek connection with God during those times?
- How can I approach God with honesty about my fears and doubts, as Job did?
- What does it mean to me to speak openly with God, and how can I cultivate that relationship?
- How can I support others who may feel isolated in their spiritual journeys?
The early church on this verse — how the Fathers read it
The early church father Gregory the Dialogist comments on Job's desire to speak without fear, interpreting it as a reflection of the holy man's relationship with God.
Then would I speak, and not fear Him. For the holy man, because he beholds the Redeemer of the world coming in meekness, does not assume fear towards a Master, but affection towards a Father.Early Church Fathers on Job 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 9:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Then] would I speak, and not fear him,.... With a servile fear, though with reverence and godly fear; meaning either at the throne of grace, having liberty of access, boldness of spirit, and freedom
Read John Gill on Job 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen would I speak, and not fear him; but it is not so with me.
Read Robert Jamieson on Job 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. I would speak freely for myself, being freed from the dread of his majesty, which takes away my spirit and courage, and stoppeth my mouth. But it is not so with me, i.e. I am not free from his terror, and therefore cannot and dare not plead my cause boldly with him; and so have no thing else to do but to case myself by renewing my complaints; as he doth in the next words. Others thus, but I am not so with myself, i.e. I am in a manner beside myself, distracted with the terrors of God upon me. Or rather thus, for I am not so with myself, or in my own conscience, as I perceive I am in your eyes, to wit, a hypocrite and ungodly man. So this is a reason why he could speak to God without…
Read Matthew Poole on Job 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 9:35 [Then] would I speak, and not fear him; but [it is] not so with me.Ver. 35. Then would I speak, and not fear him] I would come boldly to the throne of grace, and freely pour out my soul into his bosom. If he meant that he would maintain his own cause against God’ s proceedings (as some understand it, grounding upon Job 33:6-7), he was questionless in a very great error, and the flesh had got the hill of the spirit. But it is not so with me] So, how? so as you imagine, Non sum talis, qualem me esse putatis (Vatablus). I am no such one as you take me for, viz. a hypocrite; I am not so self-guilty, say the Septuagint: or thus, It is not so with me; that is, I do not find God answering…
Read John Trapp on Job 9 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(35) It is not so with me.—Literally, I am not so with me. The words are variously understood: “It is not so with me,” i.e., “I am not thus without fear,” as the former part of the verse supposes; or, “I am not so as ye suppose,” i.e., guilty, but innocent; or, “Am I not right with myself?” i.e., inwardly conscious of my integrity and innocence (Job 10:1).
Read Charles John Ellicott on Job 9 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 35. But it is not so with me.] I am not in such circumstances as to plead with my Judge. I believe the sense of these words is nearly as Coverdale has expressed it: - For as longe as I am in soch fearfulnesse, I can make no answere. A natural picture of the state of a penitent soul, which needs no additional colouring. ON the names of the constellations mentioned Job 9:9, and again Job 38:31, c., much has been written, and to little effect. I have already, in the notes, expressed my doubts whether any constellation be intended. Dr. Hales, however, finds in these names, as he thinks, astronomical data, by which he ascertains the time of Job. I shall give his words: - "The cardinal…
Read AdamClarke on Job 9 →
CambridgeThe Cambridge Bible for Schools and Colleges35. If God would meet Job as a man, removing His afflicting rod and laying aside His awful majesty, Job would speak out his innocence and plead his own cause without fear. but it is not so with me] Rather, for I am not so in myself—in my own consciousness I am not so, or such, that I should fear Him. “In myself” is lit. with myself, cf. ch. Job 10:13, Job 23:14, Job 27:11, and St Paul’s by myself, 1 Corinthians 4:4.
Read Cambridge on Job 9 →
Albert Barnes1798–1870Barnes' Notes on the BibleThen would I speak, and not fear him - I should then be able to maintain my cause on equal terms, and with equal advantages. But it is not so with me - Margin, I am not so with myself.
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
Then I would speak without fear of Him. But as it is, I am on my own.
then I would speak, and not fear him, for I am not so in myself.
Then I would speak without fear of Him. But as it is, I am on my own.
Then would I speak and not fear him, but it is not so with me.
Tyndale line
Then would I speak, and not fear him; but it is not so with me.
Then would I speak, and not fear him; For I am not so in myself.
Then would I speak, and not fear him; for I am not so in myself.
Then would I speak, and not fear him; but it is not so with me.
Then will I speake, and feare him not: but because I am not so, I holde me still.
Strictly literal
[Then] I will speak, and not fear him; but it is not so with me.
I speak, and do not fear Him, But I am not right with myself.
I speak, and do not fear Him, but I am not right with myself.”
Then would I speak, and not fear him; for the like I feel not within me.
Then would I speak up and not fear him. But as things are now, I cannot do that.
From the Latin
I will speak, and will not fear him: for I cannot answer while I am in fear.
Simplified
Then I could speak up without being afraid—but since I am, I can't!”
Then I would say what is in my mind without fear of him; for there is no cause of fear in myself.
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 אַֽ֭דַבְּרָה וְלֹ֣א אִירָאֶ֑נּוּ כִּ֥י לֹא־ כֵ֥ן אָ֝נֹכִ֗י עִמָּדִֽי׃, while the Septuagint matches only 4 of the 8 words, indicating some divergence in word choice and structure. However, the core message remains intact across both texts.
אַֽ֭דַבְּרָה וְלֹ֣א אִירָאֶ֑נּוּ כִּ֥י לֹא־ כֵ֥ן אָ֝נֹכִ֗י עִמָּדִֽי׃
4 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 9:35
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.
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-1cs — Verb · Piel · infinitive construct first person common singularHVpc1cs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Qal-Imperf-1cs | Suff — Verb qal imperfect first person common singular · suffixHVqi1cs/Sp3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
The Hebrew word עִם (*im*) means 'with' and is used to indicate companionship, aid, or joint actions. It can also imply opposition in contexts of contest or combat. The entries suggest a range of meanings, including proximity, possession, and metaphorical uses, such as 'in spite of.' There are no significant disagreements among the lexicons.
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
H5978 עִם with
5978 `immad im-mawd'
prol. for 5973; along with:--against, by, from, + me, +
mine, of, + that I take, unto, upon, with(-in.)
see HEBREW for 05973
עִמָּדִי (im.mad) — with me.
with
A grammatical form of im (עִם "with" H5973A)
§ 1) with
Prep | Suff — Preposition · suffixHR/Sp1bs
