Job 2:2 — Word Study
WLCוַיֹּ֤אמֶר יְהוָה֙ אֶל־ הַשָּׂטָ֔ן אֵ֥י מִזֶּ֖ה תָּבֹ֑א וַיַּ֨עַן הַשָּׂטָ֤ן אֶת־ יְהוָה֙ וַיֹּאמַ֔ר מִשֻּׁ֣ט בָּאָ֔רֶץ וּמֵהִתְהַלֵּ֖ךְ בָּֽהּ׃
BSAWhereʼay [in what location, from what place] have you come frombôwʼ▸ saidʼâmar▸ the LORDYᵉhôvâh [Yehovah, The covenant Name of God] toʼêl Satansâṭân [the arch-enemy of good, adversary] From roamingshûwṭ [going to and fro, traveling] through the earthʼerets [the land, the material world] [he]sâṭân repliedʻânâh▸ and walking back and forthhâlak [going, moving, up and down, to and fro]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָה֙ | Yahweh | Noun proper |
| אֶל־ | to | Preposition |
| הַשָּׂטָ֔ן | the adversary | Particle, noun |
| אֵ֥י | where? | Particle |
| מִזֶּ֖ה | from this | Preposition, particle |
| תָּבֹ֑א | are you coming | Verb, Qal, imperfect second person masculine singular |
| וַיַּ֨עַן | and he answered | Verb, Qal, sequential imperfect third person masculine singular |
| הַשָּׂטָ֤ן | the adversary | Particle, noun |
| אֶת־ | the object marker | Particle |
| יְהוָה֙ | Yahweh | Noun proper |
| וַיֹּאמַ֔ר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| מִשֻּׁ֣ט | from roving about | Preposition, verb qal infinitive construct common |
| בָּאָ֔רֶץ | on the earth | Preposition, noun common feminine singular absolute |
| וּמֵהִתְהַלֵּ֖ךְ | and from going about | Conjunction, preposition, verb hithpael infinitive construct common |
| בָּֽהּ׃ | on it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Where have you come from?” said the LORD to Satan. “From roaming through the earth,” he replied, “and walking back and forth in it.” |
| KJV | And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. |
| ASV | And Jehovah said unto Satan, From whence comest thou? And Satan answered Jehovah, and said, From going to and fro in the earth, and from walking up and down in it. |
| YLT | And Jehovah saith unto the Adversary, 'Whence camest thou?' And the Adversary answereth Jehovah and saith, 'From going to and fro in the land, and from walking up and down in it.' |
| WEB | Yahweh said to Satan, “Where have you come from?” Satan answered Yahweh, and said, “From going back and forth in the earth, and from walking up and down in it.” |
| BBE | And the Lord said to the Satan, Where do you come from? And the Satan said in answer, From wandering this way and that on the earth, and walking about on it. |
Where they part company is יְהוָה — see How Translations Differ.
The verse consists of a main question followed by a response, clearly delineating the interaction between the LORD and Satan.
6 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
subjectיהוה
verbאָמַר
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 2:2
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 Challenge of Jobgenerated
Job 2:2 presents a conversation between the LORD and Satan, where God inquires about Satan's activities. This dialogue occurs after Satan has already challenged Job's integrity. The context reveals the ongoing spiritual conflict and the testing of Job's faith, highlighting the role of the adversary in the narrative.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 16:8 | “Hagar, servant of Sarai,” he said, “where have you come from, and where are you going?” “I am running away from my mistress Sarai,” she replied. |
| 2 | Job 1:7 | “Where have you come from?” said the LORD to Satan. “From roaming through the earth,” he replied, “and walking back and forth in it.” |
| 3 | John 14:30 | I will not speak with you much longer, for the prince of this world is coming, and he has no claim on Me. |
| 4 | 2 Corinthians 4:4 | The god of this age has blinded the minds of unbelievers so they cannot see the light of the gospel of the glory of Christ, who is the image of God. |
| 5 | 1 Peter 5:8 | Be sober-minded and alert. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הַשָּׂטָ֔ן, ha.sa.Tangenerated
The term שָׂטָן (satan) means 'adversary' and is used to refer specifically to Satan, the arch-enemy of good. It is derived from a root meaning to oppose or withstand, indicating a role of opposition against God and humanity.
In this verse, Satan's identity as the adversary is emphasized as he responds to the LORD's inquiry about his roaming through the earth. The use of this term sets the stage for understanding the spiritual dynamics at play in the book of Job.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb governing the verse is וַיֹּ֤אמֶר, and he said, which introduces the dialogue. The structure includes a question from the LORD and a response from Satan, showcasing a clear interaction between the two characters.
The sentence is composed of two main clauses: the LORD's question and Satan's answer, creating a straightforward dialogue that emphasizes the inquiry and the adversary's movements.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew הַשָּׂטָן is rendered as διάβολος, which means 'slanderer'. This choice reflects a broader interpretation of Satan's role as not only an adversary but also as one who accuses and misleads.
This translation choice indicates a narrowing of the term's focus, emphasizing the character of Satan as an accuser in the context of the dialogue.
In plain words — the whole versegenerated
Job 2:2 recounts a conversation between the LORD and Satan where God asks Satan where he has come from. Satan replies that he has been roaming the earth and walking back and forth in it. This exchange highlights the role of Satan as the adversary in the narrative.
Frequently Asked Questionsgenerated
Satan's roaming signifies his active role in observing and influencing the affairs of humanity, as he seeks to oppose God's purposes.
The LORD's question serves to highlight the ongoing spiritual conflict and to draw attention to Satan's activities in the world.
This verse introduces the testing of Job's faith, showing how Satan is involved in challenging God's faithful servants.
The term underscores Satan's role as one who opposes both God and humanity, emphasizing the spiritual battle present in the narrative.
Reflection Questionsgenerated
- In what ways have I seen opposition in my own life, similar to how Satan opposes Job?
- How can I be aware of the spiritual dynamics at play in my life, as seen in this dialogue?
- What does it mean for me to stand firm in my faith despite adversarial challenges?
- How can I better understand the role of spiritual warfare in my daily life?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Job 2:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Lord said unto Satan, whence camest thou?.... The same question is put to him, and the same answer is returned by him; [See comments on Job 1:7].
Read John Gill on Job 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. No JFB commentary on this verse.
Read Robert Jamieson on Job 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 2:2 And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.Ver. 2. And the Lord said unto Satan, &c.] See Job 1:7. From going to and fro in the earth] In heaven he comes not; into that earthly paradise he could screw himself, not so into the heavenly. No dirty dog ever trampled on that golden pavement; those that are there are extra iactum outside have been thrown out of Satan’ s gun shot; but while here he will ever and anon have a bout with the best; he walks about for the nonce, spying advantages. And from walking up and down in it] Doing his feats, and carrying news. It…
Read John Trapp on Job 2 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Job 2:1-10. Job’s second trial and its issue: he sinned not with his lips How long time intervened between Job’s first trial and the second is not stated. The Targum seems to conjecture a year. The new trial is introduced like the first by a scene in heaven. The Council of God convenes. His ministers stand before Him, and among them the one whose office is, as the Targum says, to scrutinize the deeds of men. The Lord speaks of His servant Job with approval and with compassion, reproaching the Satan with instigating Him to bring undeserved affliction upon him. Satan’s answer is ready: the trial did not touch Job near enough; safe himself, his children may perish; if the hand of God would…
Read Cambridge on Job 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the Lord said unto Satan ... - See the notes at Job 1:7.
Read Albert Barnes on Job 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE FIFTH AND SIXTH , Job 2:1-10. Job 2:1-2. See note on Job 1:6-7.
Read Daniel Denison Whedon on Job 2 →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
“Where have you come from?” said the LORD to Satan. “From roaming through the earth,” he replied, “and walking back and forth in it.”
Yahweh said to Satan, “Where have you come from?” Satan answered Yahweh, and said, “From going back and forth in the earth, and from walking up and down in it.”
“Where have you come from?” said the LORD to Satan. “From roaming through the earth,” he replied, “and walking back and forth in it.”
And the Lord said to Satan, “Where do you come from?” Satan answered the Lord, “From roving about on the earth, and from walking back and forth across it.”
Tyndale line
And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.
And Jehovah said unto Satan, From whence comest thou? And Satan answered Jehovah, and said, From going to and fro in the earth, and from walking up and down in it.
And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.
And the LORD said to Satan, Whence comest thou? and Satan answered the LORD, and said, From going to and fro on the earth, and from walking up and down upon it.
Then the Lord sayde vnto Satan, Whence commest thou? And Satan answered the Lord, and sayd, From compassing the earth to and from, and from walking in it.
Strictly literal
And Jehovah said to Satan, From whence comest thou? And Satan answered Jehovah and said, From going to and fro in the earth, and from walking up and down in it.
And Jehovah saith unto the Adversary, 'Whence camest thou?' And the Adversary answereth Jehovah and saith, 'From going to and fro in the land, and from walking up and down in it.'
And YHWH says to Satan, “From where have you come?” And Satan answers YHWH and says, “From going to and fro in the land, and from walking up and down in it.”
Then said the Lord unto the Accuser, Whence comest thou now? And the Accuser answered the Lord, and said, From roaming over the earth, and from wandering through it.
Yahweh said to Satan, “From where have you come?” Then Satan answered Yahweh and said, “From wandering on the earth, from going back and forth on it.”
From the Latin
That the Lord said to Satan: Whence comest thou? And he answered and said: I have gone round about the earth, and walked through it.
Simplified
The Lord asked Satan, “What have you been doing?” “Traveling around on earth, going here and there,” Satan replied.
And the Lord said to the Satan, Where do you come from? And the Satan said in answer, From wandering this way and that on the earth, and walking about on it.
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 show agreement in the core elements of the verse, although the Septuagint's wording reflects its own structure and interpretation. The primary content remains consistent across these witnesses.
וַיֹּ֤אמֶר יְהוָה֙ אֶל־ הַשָּׂטָ֔ן אֵ֥י מִזֶּ֖ה תָּבֹ֑א וַיַּ֨עַן הַשָּׂטָ֤ן אֶת־ יְהוָה֙ וַיֹּאמַ֔ר מִשֻּׁ֣ט בָּאָ֔רֶץ וּמֵהִתְהַלֵּ֖ךְ בָּֽהּ׃
9 of the 16 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 2:2
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word שָׂטָן (*satan*) means 'adversary' and is often used to refer specifically to Satan, the arch-enemy of good. It is derived from a root meaning to oppose or withstand. The term covers both general adversaries and the superhuman figure of Satan, as noted in various lexicons.
שָׂטָן n.m. 1. adversary. 2. Satan
base
H7854 שָׂטָן 1. adversary. 2. Satan
7854 satan saw-tawn'
from 7853; an opponent; especially (with the article
prefixed) Satan, the arch-enemy of good:--adversary, Satan,
withstand.
see HEBREW for 07853
שָׂטָן (sa.tan) — Satan.
This name means adversary, one who withstands
1a) adversary (in general-personal or national)
2) superhuman adversary
2a) Satan (as noun pr)
Art | N-ms — Particle · nounHTd/Ntmsa
ad'-ver-sa-ri, ad'-ver-sa-ri: This word (in the singular or plural) is used in the Old Testament to render different Hebrew words. In thirty-two cases the word corresponds to the noun tsar, or the verb tsarar. This noun is the ordinary word for "foe" or "adversary." In twelve passages the Hebrew word, of which "adversary" is the translation, is saTan = noun or saTan = verb. This stem means "to oppose," or "thwart" anyone in his purpose or claims.
The angel of Yahweh was saTan to Balaam (Nu 22:22). The word often denotes a political adversary (1Ki 11:14,23,25). In four cases (namely, Prologue to Job; Zec 3:1,2; 1Ch 21:1; Ps…
Adversary
(Heb. satan), an opponent or foe (1 Kings 5:4; 11:14, 23, 25; Luke 13:17); one that speaks against another, a complainant (Matt. 5:25; Luke 12:58); an enemy (Luke 18:3), and specially the devil (1 Pet. 5:8).
אַי (ay) is an interrogative adverb meaning 'where?' It can also be prefixed to other adverbs or pronouns to add an interrogative force. The word covers a range of meanings related to location and inquiry, including 'how,' 'what,' and 'whence.'
[אַי]
interrog. adv. where?
prefixed to other adverbs or prons., אַי imparts an interrog. force
base
H335 אַי . interrog. adv. where?
. prefixed to other adverbs or prons., אַי imparts an interrog. force
335 'ay ah'ee
perhaps from 370; where? hence how?:--how, what, whence,
where, whether, which (way).
see HEBREW for 0370
אַי (ay) — where?.
1) whereto ?, whence?
2) which?, how? (in prefix with other adverb)
Part — ParticleHTi
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HR/Tm — Preposition · particleHR/Tm
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word שָׂטָן (*satan*) means 'adversary' and is often used to refer specifically to Satan, the arch-enemy of good. It is derived from a root meaning to oppose or withstand. The term covers both general adversaries and the superhuman figure of Satan, as noted in various lexicons.
שָׂטָן n.m. 1. adversary. 2. Satan
base
H7854 שָׂטָן 1. adversary. 2. Satan
7854 satan saw-tawn'
from 7853; an opponent; especially (with the article
prefixed) Satan, the arch-enemy of good:--adversary, Satan,
withstand.
see HEBREW for 07853
שָׂטָן (sa.tan) — Satan.
This name means adversary, one who withstands
1a) adversary (in general-personal or national)
2) superhuman adversary
2a) Satan (as noun pr)
Art | N-ms — Particle · nounHTd/Ntmsa
ad'-ver-sa-ri, ad'-ver-sa-ri: This word (in the singular or plural) is used in the Old Testament to render different Hebrew words. In thirty-two cases the word corresponds to the noun tsar, or the verb tsarar. This noun is the ordinary word for "foe" or "adversary." In twelve passages the Hebrew word, of which "adversary" is the translation, is saTan = noun or saTan = verb. This stem means "to oppose," or "thwart" anyone in his purpose or claims.
The angel of Yahweh was saTan to Balaam (Nu 22:22). The word often denotes a political adversary (1Ki 11:14,23,25). In four cases (namely, Prologue to Job; Zec 3:1,2; 1Ch 21:1; Ps…
Adversary
(Heb. satan), an opponent or foe (1 Kings 5:4; 11:14, 23, 25; Luke 13:17); one that speaks against another, a complainant (Matt. 5:25; Luke 12:58); an enemy (Luke 18:3), and specially the devil (1 Pet. 5:8).
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שׁוּט (shuwt) is a Hebrew verb primarily meaning to go or rove about. It encompasses various actions such as traveling, moving to and fro, and rowing. The term appears in different forms, including Qal, Polel, and Hithpolel, indicating nuances of movement. The entries do not present any significant disagreement.
שׁוּט vb. go or rove about
Qal go or rove about
Pō‛l. go eagerly, quickly, to and fro
Hithpō‛l. run to and fro.
base
[שׁוּט] vb. denom. row
base
H7751a שׁוּט go or rove about H7751b שׁוּט vb. denom. row
7751 shuwt shoot
a primitive root; properly, to push forth; (but used only
figuratively) to lash, i.e. (the sea with oars) to row; by
implication, to travel:--go (about, through, to and fro),
mariner, rower, run to and fro.
שׁוּט (shut) — to rove.
1) to go, go or rove about, go to and fro
1a) (Qal) to go or rove about
1b) (Polel) to go to and fro, go eagerly or quickly to and fro
1c) (Hithpolel) to run to and fro
שׁוּט (shut) — to row.
to row
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Conj | Prep | V-Hithpael-Inf-a — Conjunction · preposition · verb hithpael infinitive construct commonHC/R/Vtcc
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs