Job 19:22 — Word Study
WLCלָ֭מָּה תִּרְדְּפֻ֣נִי כְמוֹ־ אֵ֑ל וּ֝מִבְּשָׂרִ֗י לֹ֣א תִשְׂבָּֽעוּ׃
BSAWhymâh do you persecute merâdaph▸ [pursue, chase after] askᵉmôw God doesʼêl [the Almighty, having divine power] Will you neverlôʼ get enoughsâbaʻ▸ [be satisfied, glut yourselves] of my fleshbâsâr [my body, my person]
| Greek | English | Parsing |
|---|---|---|
| לָ֭מָּה | why? | Preposition, pronoun |
| תִּרְדְּפֻ֣נִי | are you persecuting me | Verb qal imperfect second person masculine plural, suffix |
| כְמוֹ־ | like | Preposition |
| אֵ֑ל | God | Noun common, masculine singular absolute |
| וּ֝מִבְּשָׂרִ֗י | and from flesh my | Conjunction, preposition, noun common masculine singular construct |
| לֹ֣א | not | Particle |
| תִשְׂבָּֽעוּ׃ | are you satisfied? | Verb, Qal, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why do you persecute me as God does? Will you never get enough of my flesh? |
| KJV | Why do ye persecute me as God, and are not satisfied with my flesh? |
| ASV | Why do ye persecute me as God, And are not satisfied with my flesh? |
| YLT | Why do you pursue me as God? And with my flesh are not satisfied? |
| WEB | Why do you persecute me as God, and are not satisfied with my flesh? |
| BBE | Why are you cruel to me, like God, for ever saying evil against me? |
Where they part company is in the rendering of תִשְׂבָּֽעוּ — see How Translations Differ.
The structure features a main clause followed by a comparative phrase and a rhetorical question, emphasizing Job's emotional distress.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂבֵעַ
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 19:22
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 Lamentationgenerated
Job 19:22 captures Job's plea as he feels the weight of persecution not only from God but also from those around him. He expresses a deep sense of injustice and seeks to understand the relentless pursuit of his friends, who seem to take pleasure in his suffering. This verse is part of a larger discourse where Job reflects on his plight and the nature of his relationships amid his trials.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 10:16 | Should I hold my head high, You would hunt me like a lion, and again display Your power against me. |
| 2 | Job 16:13–14 | His archers surround me. He pierces my kidneys without mercy and spills my gall on the ground. |
| 3 | Psalm 69:26 | For they persecute the one You struck and recount the pain of those You wounded. |
| 4 | Job 2:5 | But stretch out Your hand and strike his flesh and bones, and he will surely curse You to Your face.” |
| 5 | Job 31:31 | if the men of my house have not said, ‘Who is there who has not had his fill?’— |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תִּרְדְּפֻ֣נִי, tir.de.Fu.nigenerated
The verb תִּרְדְּפֻ֣נִי (tir.de.Fu.ni) is a second person masculine plural form of the verb רָדַף (radaph), meaning 'to pursue' or 'to chase after.' It carries a connotation of hostile intent, indicating that Job feels he is being relentlessly hunted down by his friends.
This verb is in the imperfect tense, suggesting an ongoing action. Job's use of this word highlights his feeling of being unfairly targeted and pursued, much like how one might be pursued by an enemy. The emotional weight of this word emphasizes Job's sense of betrayal and despair.
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 verb of the verse is תִּרְדְּפֻ֣נִי, you persecute me, which governs the rest of the sentence. The structure includes a prepositional phrase comparing the act of persecution to that of God, and a second clause questioning the insatiability of the pursuit.
The Hebrew word order places emphasis on the act of persecution first, followed by the comparison and the rhetorical question about satisfaction. This structure highlights Job's emotional turmoil and his plea for understanding.
Septuagint Backgroundgenerated
The Septuagint translates תִּרְדְּפֻ֣נִי as με (me), indicating a direct pursuit of Job. This choice underscores the personal nature of the persecution he feels.
The Greek word used for 'like' is ὥσπερ, which aligns closely with the Hebrew כְמוֹ, maintaining the comparative structure of the verse. This shows that the translators understood the intensity of Job's comparison between his friends and God.
In plain words — the whole versegenerated
Job 19:22 expresses Job's anguish as he questions why he is being pursued by his friends like God pursues him. He feels they will never be satisfied with his suffering, highlighting his sense of betrayal and despair.
Frequently Asked Questionsgenerated
Job is expressing that the relentless pursuit he feels from his friends is akin to the suffering he believes he is experiencing from God.
Job is frustrated that his friends seem to take pleasure in his pain, as if they cannot get enough of his suffering.
Job's lament reveals his deep sense of injustice and the emotional turmoil he faces, as he grapples with the perception of being attacked by both God and his friends.
This verse encapsulates the struggle between faith and despair, showcasing Job's plea for understanding amid his suffering and the perceived betrayal by those closest to him.
Reflection Questionsgenerated
- In what ways have I felt pursued or attacked by others during difficult times?
- How can I better empathize with those who are suffering, rather than adding to their pain?
- What does it mean to me that Job compares his friends' actions to God's?
- How can I find comfort in my own struggles, knowing that others have faced similar feelings of persecution?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, noting Job's expression of being persecuted by both God and his friends.
Why do ye persecute me as God; and are filled with my flesh? It is not at variance with the style of piety that he tells that he is persecuted by God.Early Church Fathers on Job 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 19:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhy do ye persecute me as God,.... As if they were in his stead, or had the same power and authority over him, who is a sovereign Being, and does what he pleases with his creatures, and is not
Read John Gill on Job 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhy do ye persecute me as God, and are not satisfied with my flesh? As God - has persecuted me. Prefiguring Jesus Christ (Psalms 69:26).
Read Robert Jamieson on Job 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs God; either, 1. As God doth; or rather, 2. As if you were gods, and not men; as if you had the same infinite knowledge which God hath, whereby you can search my heart, and know my hypocrisy; and the same sovereign and absolute authority, to say and do what you please with me, without giving any reason or account of it, which is indeed the prerogative of the great God; but it belongs not to you, who are men, and therefore liable to mistake and misjudging, and such as must give all account to God of all their words and carriages towards their brethren, and particularly towards persons in affliction, and withal subject to the same diseases and calamities under which I groan; and therefore…
Read Matthew Poole on Job 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 19:22 Why do ye persecute me as God, and are not satisfied with my flesh?Ver. 22. Why do ye persecute me as God?] Is this that pitying of me thus to press me with reproaches, and therein to think you gratify God, and do him good service? Know ye not, that to persecute him whom he hath smitten is greatest cruelty? and to talk to the grief of those whom he hath wounded is to heap up guilt, and thereby wrath? Psalms 69:26-27. When a deer is shot the rest of the herd push him out of the company. When a tree falleth every passenger is ready to be pulling at it, Dρυοςπεσουσηςανηρπαςξυλευεται. But God’ s people should love as brethren, be pitiful, be courteous, 1 Peter 3:8; and of some have…
Read John Trapp on Job 19 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Why do ye persecute me as God?—Comp. Job 16:9.
Read Charles John Ellicott on Job 19 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Why do ye persecute me as God] Are not the afflictions which God sends enough? Do ye not see that I have as much as I can bear? When the papists were burning Dr. Taylor at Oxford, while wrapped in the flames, one of the true sons of the Church took a stick out of the faggots, and threw it at his head, and split open his face. To whom he calmly said, Man, why this wrong? Do not I suffer enough? And are not satisfied with my flesh?] Will ye persecute my soul, while God is persecuting my body? Is it not enough that my body is destroyed? Why then labour to torment my mind?
Read AdamClarke on Job 19 →
CambridgeThe Cambridge Bible for Schools and Colleges22. satisfied with my flesh] Why cannot ye be sated with devouring me? The figure is sufficiently plain. In Oriental phrase “to devour or eat the parts or pieces of one” is to calumniate him, to accuse him, Daniel 3:8, Dan. 6:34. Job asks why they will not cease to bring accusations against him?
Read Cambridge on Job 19 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhy do ye persecute me as God? - As God has done. That is, without giving me any reason for it; accusing me of crimes without proof, and condeming me without mitigation.
Read Albert Barnes on Job 19 →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
Why do you persecute me as God does? Will you never get enough of my flesh?
Why do you persecute me as God, and are not satisfied with my flesh?
Why do you persecute me as God does? Will you never get enough of my flesh?
Why do you pursue me like God does? Will you never be satiated with my flesh?
Tyndale line
Why do ye persecute me as God, and are not satisfied with my flesh?
Why do ye persecute me as God, And are not satisfied with my flesh?
Why do ye persecute me as God, and are not satisfied with my flesh?
Why do ye persecute me as God, and are not satisfied with my flesh?
Why do ye persecute me, as God? and are not satisfied with my flesh?
Strictly literal
Why do ye persecute me as God, and are not satisfied with my flesh?
Why do you pursue me as God? And with my flesh are not satisfied?
Why do you pursue me as God? And are not satisfied with my flesh?
Why will ye persecute me as God [hath done], and will never be satisfied with my flesh?
Why do you pursue me like God does? Will you ever be satisfied with my flesh?
From the Latin
Why do you persecute me as God, and glut yourselves with my flesh?
Simplified
Why are you persecuting me like God does? Aren't you satisfied with getting your pound of flesh?
Why are you cruel to me, like God, for ever saying evil against me?
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 agree in their wording for this verse, with all seven words matched. This correspondence indicates a strong consistency in the translation and interpretation of Job's lament across these ancient texts.
לָ֭מָּה תִּרְדְּפֻ֣נִי כְמוֹ־ אֵ֑ל וּ֝מִבְּשָׂרִ֗י לֹ֣א תִשְׂבָּֽעוּ׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 19:22
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Prep | Part — Preposition · pronounHR/Pi
רָדַף (radaph) is a Hebrew verb meaning to pursue, chase, or persecute. It conveys the idea of running after something, often with hostile intent, and can also figuratively refer to following time or securing something. The word has various forms, including Qal, Niphal, Piel, Pual, and Hiphil, each indicating different nuances of pursuit or being pursued.
רָדַף 141 vb. pursue, chase, persecute
Qal 128
pursue
lit. put to flight, chase
lit., the pursuers
chase, hunt
pursue
fig. persecute, harass
pursue, dog
fig. follow after, aim to secure
Niph. upon the neck (i.e. closely) we are pursued
Pi. pursue ardently
Pu. it shall be chased away like chaff of the mountains
Hiph. usu. they chased him
base
H7291 רָדַף pursue, chase, persecute
7291 radaph raw-daf'
a primitive root; to run after (usually with hostile intent;
figuratively (of time) gone by):--chase, put to flight,
follow (after, on), hunt, (be under) persecute(-ion, -or),
pursue(-r).
רָדַף (ra.daph) — to pursue.
1) to be behind, follow after, pursue, persecute, run after
1a) (Qal)
1a1) to pursue, put to flight, chase, dog, attend closely upon
1a2) to persecute, harass (fig)
1a3) to follow after, aim to secure (fig)
1a4) to run after (a bribe) (fig)
1b) (Niphal)
1b1) to be pursued
1b2) one pursued (participle)
1c) (Piel) to pursue ardently, aim eagerly to secure, pursue
1d) (Pual) to be pursued, be chased away
1e) (Hiphil) to pursue, chase
V-Qal-Imperf-2mp | Suff — Verb qal imperfect second person masculine plural · suffixHVqi2mp/Sp1bs
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep — PrepositionHR
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
Conj | Prep | N-ms | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp1bs
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
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
