Job 15:20 — Word Study
WLCכָּל־ יְמֵ֣י רָ֭שָׁע ה֣וּא מִתְחוֹלֵ֑ל וּמִסְפַּ֥ר שָׁ֝נִ֗ים נִצְפְּנ֥וּ לֶעָרִֽיץ׃
BSAA wickedrâshâʻ [morally wrong, guilty of sin] man writhes in painchûwl [the evil one, guilty of crime, to twist, in pain or fear, suffering, distress] allkôl ◂hishûwʼ daysyôwm [every moment, throughout his life] only a fewmiçpâr [limited, short] yearsshâneh [periods of time, seasons] are reservedtsâphan■ [hidden, stored up] for the ruthlessʻârîyts [cruel, oppressive, one who inspires fear, tyrant]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular construct |
| יְמֵ֣י | [the] days of | Noun common, masculine plural construct |
| רָ֭שָׁע | a wicked [person] | Noun common, masculine singular absolute |
| ה֣וּא | he | Pronoun |
| מִתְחוֹלֵ֑ל | [is] writhing in pain | Verb, Hithpael, participle (active) masculine singular |
| וּמִסְפַּ֥ר | and [the] number of | Conjunction, noun common masculine singular construct |
| שָׁ֝נִ֗ים | years | Noun common, masculine plural absolute |
| נִצְפְּנ֥וּ | [which] they have been stored up | Verb, Niphal, perfect third person common plural |
| לֶעָרִֽיץ׃ | for ruthless [person] | Preposition |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A wicked man writhes in pain all his days; only a few years are reserved for the ruthless. |
| KJV | The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor. |
| ASV | The wicked man travaileth with pain all his days, Even the number of years that are laid up for the oppressor. |
| YLT | 'All days of the wicked he is paining himself, And few years have been laid up for the terrible one. |
| WEB | the wicked man writhes in pain all his days, even the number of years that are laid up for the oppressor. |
| BBE | The evil man is in pain all his days, and the number of the years stored up for the cruel is small. |
All translations agree on the rendering of the key terms in this verse, focusing on the themes of wickedness and suffering.
The sentence is structured around a main clause with supporting phrases that elaborate on the subject's suffering and the limited time for the ruthless.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbחיל
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 15:20
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 — The Fate of the Wickedgenerated
Job 15:20 discusses the pain and suffering experienced by wicked individuals throughout their lives, suggesting that their time is short and filled with anguish. This verse is part of a larger conversation about the nature of evil and its consequences, reflecting on the moral order of the universe as understood in the wisdom literature of the Bible.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 8:22 | We know that the whole creation has been groaning together in the pains of childbirth until the present time. |
| 2 | Ecclesiastes 9:3 | This is an evil in everything that is done under the sun: There is one fate for everyone. Furthermore, the hearts of men are full of evil and madness while they are alive, and afterward they join the dead. |
| 3 | Psalm 90:3–4 | You return man to dust, saying, “Return, O sons of mortals.” |
| 4 | Luke 12:19–21 | Then I will say to myself, “You have plenty of good things laid up for many years. Take it easy. Eat, drink, and be merry!”’ |
| 5 | James 5:1–6 | Come now, you who are rich, weep and wail over the misery to come upon you. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — רָ֭שָׁע, Ra.sho'generated
The term רָשָׁע (rasha`) refers to a wicked person, someone who is morally wrong or guilty of sin. It is derived from a root that implies moral wrongdoing and is often used to describe individuals who are hostile to God or guilty of crimes against others.
In this verse, it emphasizes the constant suffering of the wicked, who are depicted as enduring pain every day of their lives. The word highlights the moral implications of their actions and the inevitable consequences they face.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of the key terms in this verse, focusing on the themes of wickedness and suffering.
Sentence Structuregenerated
The finite verb מִתְחוֹלֵ֑ל (writhes) governs the sentence, with two main phrases: one describing the subject (the wicked man) and the other detailing the number of years reserved for the ruthless. This structure emphasizes the ongoing pain of the wicked throughout their lives.
The sentence is constructed to highlight the contrast between the continuous suffering of the wicked and the limited time they have, creating a stark picture of their fate.
Septuagint Backgroundgenerated
The Septuagint translates רָשָׁע as ἀσεβοῦς, which conveys a similar meaning of wickedness but may carry additional connotations of irreverence toward God. This choice reflects the Greek translators' understanding of moral failure.
The Greek word for 'days' is rendered as ἡμέραι, maintaining the temporal aspect of the Hebrew term, while the overall structure emphasizes the same themes of suffering and limited time.
In plain words — the whole versegenerated
Job 15:20 describes how a wicked person suffers in pain every day of their life, while only a short time is set aside for those who are ruthless. This highlights the idea that their time is limited and filled with distress.
Frequently Asked Questionsgenerated
It indicates that the wicked experience ongoing suffering and distress throughout their lives as a consequence of their actions.
This suggests that the time for the wicked is short, emphasizing that their power and cruelty will not last forever.
It illustrates the belief that wickedness leads to suffering and that there are consequences for one's actions, a common theme in wisdom literature.
The verse serves as a warning about the consequences of living a life of sin and the temporary nature of power for those who are ruthless.
Reflection Questionsgenerated
- In what ways have I seen the consequences of wickedness in the world around me?
- How can I ensure that I live a life that is aligned with moral goodness rather than wickedness?
- What does this verse teach about the nature of suffering and its relationship to one's actions?
- How can I apply the lessons from this verse to encourage others to pursue righteousness?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the themes of suffering and moral conduct in this verse, providing insights into its implications for the wicked.
This means that pain and anguish catches [the wicked] in the middle, just like in a field where on one side a king threatens with inimical banners and on the other side pillaging robbers impend, so that his mind and soul cannot be at rest.Early Church Fathers on Job 15 →
Eliphaz adds, “No stranger marched against them,” that is, the wise are those who enjoy peace and transmit it to their descendants.Early Church Fathers on Job 15 →
Ver. 20. The wicked man feels proud all his days. LITERAL AND MORAL INTERPRETATION The Elect also are apt to feel pride in some of their thoughts and actions.Early Church Fathers on Job 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 15:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wicked man travaileth with pain all [his] days,.... Either to commit iniquity, which he is at great pains to do, and even to weariness; and, agreeably to the metaphor used, he conceives it in his
Read John Gill on Job 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor. The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor.
Read Robert Jamieson on Job 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTravaileth with pain, i.e. lives a life of care, and fear, and grief, by reason of God’ s wrath, and the torments of his own mind, and his manifold and dreadful outward calamities. The number of his years is hidden, i.e. he knows not how short the time of his tyranny and life is, and therefore lives in continual fear of losing them. The number of a good man’ s years are also hid from him as well as they are from the wicked men; but to those this is a great torment and mischief; whereas it is not so to him. Or, and a few years (Heb. a number of years, put by a common hypallage for years of number; as few years are called, , because they are soon numbered; as men of number, is put for a few…
Read Matthew Poole on Job 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 15:20 The wicked man travaileth with pain all [his] days, and the number of years is hidden to the oppressor.Ver. 20. The wicked man travaileth with pain all his days] He tormenteth himself, or thrusteth himself through (so some read it), 1 Timothy 6:10. He takes no more rest than one upon a rack; he hath his hands on his loins, as a woman in travail, Jeremiah 30:6; he smiteth upon his thigh; sicut mulierculae in puerperio facere solent, saith Luther in his marginal note on Jeremiah 31:19. And if he would do so for his sin, as he doth for his misery, pia esset illa tristitia, et, si disci potest, beata miseria, as Austin hath it (Aug. Epist. 545), his grief would be godly, and his…
Read John Trapp on Job 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Travaileth with pain.—This and the following verses contain the result of this experience. Here, again, we have a highly-coloured and poetical description of the oppressor, true to the character of the speaker in Job 4:12, &c. We should read Job 15:20 : The wicked man travaileth with pain all his days, even the number of years that are laid up for the oppressor. It is not an independent statement, as in the Authorised Version. A sound of terror is for ever in his ears lest the spoiler should come upon him in his prosperity—he always seems to dread his war-swoop. And this condition of darkness within, which contrasts so painfully with his outward prosperity, he sees no escape from; he…
Read Charles John Ellicott on Job 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. The wicked man travaileth with pain] This is a most forcible truth: a life of sin is a life of misery; and he that WILL sin MUST suffer. One of the Targums gives it a strange turn: - "All the days of the ungodly Esau, he was expected to repent, but he did not repent; and the number of years was hidden from the sturdy Ishmael." The sense of the original, מתחולל mithcholel, is he torments himself: he is a true heautontimoreumenos, or self-tormentor; and he alone is author of his own sufferings, and of his own ruin.
Read AdamClarke on Job 15 →CambridgeThe Cambridge Bible for Schools and Colleges17–35. Eliphaz instructs Job regarding the troubled conscience And the Disastrous Fate of the Wicked Man Having sufficiently rebuked Job’s presumption and irreverence Eliphaz proceeds to take up his principles, which “did away with the fear of God,” Job 15:4. They are such principles as Job gave forth ch. Job 9:22 seq., Job 12:6. The passage has two parts:— First, Job 15:17-19, a brief preface, in which Eliphaz states that his doctrine is that of the wise of all times among the pure-blooded races of men, who have never been contaminated by mixture with foreign tribes, and whose traditions are uncorrupted. Second, Job 15:20-35, the doctrine regarding the wicked man itself, in which there are…
Read Cambridge on Job 15 →Albert Barnes1798–1870Barnes' Notes on the BibleTravaileth with pain - That is, his sorrows are like the pains of parturition. Eliphaz means to say that he is a constant sufferer. All his days - It seems difficult to see how they could have ever formed this universal maxim.
Read Albert Barnes on Job 15 →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
A wicked man writhes in pain all his days; only a few years are reserved for the ruthless.
the wicked man writhes in pain all his days, even the number of years that are laid up for the oppressor.
A wicked man writhes in pain all his days; only a few years are reserved for the ruthless.
All his days the wicked man suffers torment, throughout the number of the years that are stored up for the tyrant.
Tyndale line
The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor.
The wicked man travaileth with pain all his days, Even the number of years that are laid up for the oppressor.
The wicked man travaileth with pain all his days, even the number of years that are laid up for the oppressor.
The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor.
The wicked man is continually as one that traueileth of childe, and the nomber of yeeres is hid from the tyrant.
Strictly literal
All his days the wicked man is tormented, and numbered years are allotted to the violent.
'All days of the wicked he is paining himself, And few years have been laid up for the terrible one.
All [the] days of the wicked he is paining himself, || And few years have been laid up for the terrible one.
All his days is the wicked plagued with pain, and the number of years which are laid by for the tyrant.
The wicked man twists in pain all his days, the number of years that are laid up for the oppressor to suffer.
From the Latin
The wicked man is proud all his days, and the number of the years of his tyranny is uncertain.
Simplified
The wicked writhe in pain all their lives, through all the years these oppressors survive.
The evil man is in pain all his days, and the number of the years stored up for the cruel is small.
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 largely agree in their wording, with 7 of the 9 words matched. The Septuagint's word order and articles differ, but it preserves the essential meaning of the original Hebrew.
כָּל־ יְמֵ֣י רָ֭שָׁע ה֣וּא מִתְחוֹלֵ֑ל וּמִסְפַּ֥ר שָׁ֝נִ֗ים נִצְפְּנ֥וּ לֶעָרִֽיץ׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 15:20
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp — Noun common · masculine plural constructHNcmpc
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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine singular absoluteHNcmsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word חוּל (chuwl) is built from a primitive root meaning to twist or whirl. It covers a range of meanings, including to dance, writhe in pain, bear children, and wait anxiously. The word can also imply strength or firmness, as noted in some entries. Various forms indicate different nuances, such as being made to writhe or suffering anguish.
חוּל [חִיל] vb. whirl, dance, writhe
Qal
dance
twist, writhe
whirl, whirl about
Po‛lel
dance
writhe in travail with, bear, bring forth (poet.)
wait anxiously
Po‛lal
be made to writhe
be brought forth
Hiph. cause to be in anguish
Hoph. be born
Hithpol.
whirling
writhing, suffering torture
wait longingly
Hithpalp. and she writhed in anxiety
base
[חול, חִיל] vb. be firm, strong
base
H2342a חוּל [חִיל] whirl, dance, writhe .. dance
. twist, writhe
. whirl, whirl about
.. dance
. writhe in travail with, bear, bring forth (poet.)
. wait anxiously
.. be made to writhe
. be brought forth
. cause to be in anguish
. be born
. . whirling
. writhing, suffering torture
. wait longingly
. and she writhed in anxiety
H2342b חול, חִיל br firm, strong
2342 chuwl khool
or chiyl {kheel}; a primitive root; properly, to twist or
whirl (in a circular or spiral manner), i.e. (specifically) to
dance, to writhe in pain (especially of parturition) or fear;
figuratively, to wait, to pervert:--bear, (make to) bring
forth, (make to) calve, dance, drive away, fall grievously
(with pain), fear, form, great, grieve, (be) grievous, hope,
look, make, be in pain, be much (sore) pained, rest, shake,
shapen, (be) sorrow(-ful), stay, tarry, travail (with pain),
tremble, trust, wait carefully (patiently), be wounded.
חוּל (chul) — to twist: tremble.
: tremble/fear
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
1c) (Pulal)
1c1) to be made to writhe, be made to bear
1c2) to be brought forth
1d) (Hophal) to be born
1e) (Hithpolel)
1e1) whirling (participle)
1e2) writhing, suffering torture (participle)
1e3) to wait longingly
1f) (Hithpalpel) to be distressed
חִיל (chil) — be firm.
to be firm, strong
חוּל (chul) — to twist: give birth.
: give_birth
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
V-r — Verb · Hithpael · participle (active) masculine singularHVtrmsa
pan (chul, chil, chebhel, chalah, chalchalah, ka'-ebh, ke'ebh, metsar, makh'obh, `amal, tsir; basanizo, ponos, odin): These words signifying various forms of bodily or mental suffering are generally translated "pain"; 28 out of the 34 passages in which the word is used are in the poetical or prophetical books and refer to conditions of mental disquiet or dismay due to the punishment of personal or national sin. There is only one instance where the word is used as a historic record of personal physical pain: the case of the wife of Phinehas (1Sa 4:19), but the same word tsir is used figuratively in Isa 13:8; 21:3; Da 10:16, and translated "pangs" or "sorrows." In other passages where we have the same comparison of consternation…
מִסְפָּר (mispar) means 'number' or 'tale.' It can refer to definite or indefinite quantities, ranging from large to small. The word also encompasses concepts of narration and recounting. The entries consistently highlight its numerical and narrative aspects without significant disagreement.
מִסְפָּר 133 n.m. number, tale
base
H4557 מִסְפָּר number, tale
4557 micpar mis-pawr'
from 5608; a number, definite (arithmetical) or indefinite
(large, innumerable; small, a few); also (abstractly)
narration:--+ abundance, account, X all, X few, (in-)finite,
(certain) number(-ed), tale, telling, + time.
see HEBREW for 05608
מִסְפָּר (mis.par) — number.
1) number, tale
1a) number
1a1) number
1a2) innumerable (with negative)
1a3) few, numerable (alone)
1a4) by count, in number, according to number (with prep)
1b) recounting, relation
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fp — Noun common · masculine plural absoluteHNcmpa
צָפַן (tsaphan) is a Hebrew verb meaning to hide or treasure up. It can refer to hiding something by covering it, storing it, or keeping it secret. The word has various forms, including Qal (to hide), Niphal (to be hidden), and Hiphil (to hide from discovery). It conveys both protective and secretive connotations.
צָפַן vb. hide, treasure up
Qal
trans. hide
intrans. lie hid, lurk
Niph. be hidden from before
Hiph. hide
base
H6845 צָפַן hide, treasure up
6845 tsaphan tsaw-fan'
a primitive root; to hide (by covering over); by implication,
to hoard or reserve; figuratively to deny; specifically
(favorably) to protect, (unfavorably) to lurk:--esteem,
hide(-den one, self), lay up, lurk (be set) privily, (keep)
secret(-ly, place).
צָפַן (tsa.phan) — to treasure.
1) to hide, treasure, treasure or store up
1a)(Qal)
1a1) to hide, treasure, treasure up
1a2) to lie hidden, lurk
1b) (Niphal) to be hidden, be stored up
1c) (Hiphil) to hide, hide from discovery
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
עָרִיץ (ariyts) describes something that is awe-inspiring or terror-stricken, with connotations of being powerful, ruthless, or tyrannical. It is built from the root associated with fearfulness and strength. The range of meanings includes mighty, oppressive, and violent, reflecting a sense of great power.
עָרִיץ adj. awe-inspiring, terror-stricken
base
H6184 עָרִיץ awe-inspiring, terror-stricken
6184 `ariyts aw-reets'
from 6206; fearful, i.e. powerful or tyrannical:--mighty,
oppressor, in great power, strong, terrible, violent.
see HEBREW for 06206
עָרִיץ (a.rits) — ruthless.
awe-inspiring, terror-striking, awesome, terrifying, ruthless, mighty
Prep | Adj — PrepositionHRd/Aamsa