Job 20:5 — Word Study
WLCכִּ֤י רִנְנַ֣ת רְ֭שָׁעִים מִקָּר֑וֹב וְשִׂמְחַ֖ת חָנֵ֣ף עֲדֵי־ רָֽגַע׃
BSAthe triumphrᵉnânâh [triumphant shout for joy, singing] of the wickedrâshâʻ [morally wrong, guilty of sin] has been briefqârôwb [short, near] and the joysimchâh [gladness, happy occasion] of the godlesschânêph [hypocritical, profane] momentaryregaʻ [for a moment, instant, blink of an eye]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | that | Particle |
| רִנְנַ֣ת | [the] cry of joy of | Noun common, feminine singular construct |
| רְ֭שָׁעִים | wicked [people] | Noun common, masculine plural absolute |
| מִקָּר֑וֹב | [is] from near | Preposition |
| וְשִׂמְחַ֖ת | and [the] gladness of | Conjunction, noun common feminine singular construct |
| חָנֵ֣ף | [the] godless | Adj |
| עֲדֵי־ | [is] until | Preposition |
| רָֽגַע׃ | a moment | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | the triumph of the wicked has been brief and the joy of the godless momentary? |
| KJV | That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment? |
| ASV | That the triumphing of the wicked is short, And the joy of the godless but for a moment? |
| YLT | That the singing of the wicked [is] short, And the joy of the profane for a moment, |
| WEB | that the triumphing of the wicked is short, the joy of the godless but for a moment? |
| BBE | That the pride of the sinner is short, and the joy of the evil-doer but for a minute? |
Where they part company is חָנֵף — see How Translations Differ.
The sentence is structured with a main clause followed by descriptive phrases, providing a clear contrast between the triumph and joy of the wicked and godless.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 20:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on the Wickedgenerated
Job 20:5 presents a contemplation on the brief nature of the triumph of the wicked and the fleeting joy of the godless. Job is addressing the reality that, despite their apparent success, such joy is temporary and ultimately leads to downfall, as he continues to explore in the surrounding verses. This theme resonates throughout the book of Job, where the nature of suffering and divine justice is a central focus.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 5:3 | I have seen a fool taking root, but suddenly his house was cursed. |
| 2 | Job 15:29–34 | He will no longer be rich; his wealth will not endure. His possessions will not overspread the land. |
| 3 | Job 18:5–6 | Indeed, the lamp of the wicked is extinguished; the flame of his fire does not glow. |
| 4 | Job 27:13–23 | This is the wicked man’s portion from God— the heritage the ruthless receive from the Almighty. |
| 5 | Exodus 15:9–10 | The enemy declared, ‘I will pursue, I will overtake. I will divide the spoils; I will gorge myself on them. I will draw my sword; my hand will destroy them.’ |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — רְנָנָה, ri.Natgenerated
The Hebrew word רְנָנָה (ri.Nat) is a feminine singular noun meaning a triumphant shout for joy. It is derived from a root that implies shouting or singing, often in contexts of celebration or worship. The parsing as a noun indicates it serves as a subject or object in the sentence, here describing the joy associated with the wicked's triumph.
In this verse, it emphasizes the temporary nature of that joy, contrasting it with the enduring consequences of wickedness. The word is often used in biblical poetry to evoke a sense of jubilation, yet here it serves to highlight the irony of joy that is fleeting.
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 is implied in the structure, with the subject רִנְנַת רְ֭שָׁעִים (the triumph of the wicked) leading the clause. The sentence is constructed with a subject and two predicates, describing the state of the wicked and godless. The use of conjunctions and prepositional phrases connects the ideas smoothly, indicating a relationship between the triumph and its brevity.
The phrase מִקָּר֑וֹב (from near) serves to specify the nature of the triumph, emphasizing its closeness in time and suggesting its imminent end.
Septuagint Backgroundgenerated
The Septuagint translates רְנָנָה as εὐφροσύνη, which carries the meaning of joy or gladness. This choice reflects a broader interpretation of joy as a state of being rather than just a momentary shout, indicating a possible expansion of the original Hebrew concept.
The translation of חָנֵף is not directly matched in the Septuagint, suggesting a different emphasis or understanding of the term in the Greek context.
In plain words — the whole versegenerated
Job 20:5 reflects on how the triumph of the wicked is short-lived and their joy is only for a moment. The verse emphasizes that despite their apparent success, it does not last, highlighting the transient nature of their happiness.
Frequently Asked Questionsgenerated
Job is stating that the success and joy experienced by wicked people are temporary and will not endure.
This verse contributes to the theme of divine justice in Job, illustrating that the apparent prosperity of the wicked is fleeting and will ultimately lead to their downfall.
It suggests that those who live without regard for God may experience joy, but it is only temporary and lacks true substance.
Job emphasizes this brevity to argue that their successes are not lasting and that justice will prevail in the end.
Reflection Questionsgenerated
- In what ways have I seen temporary successes in my life or the lives of others, and how do they compare to lasting joy?
- How can I ensure that my joy is rooted in something enduring rather than fleeting?
- What does this verse teach about the nature of true success and fulfillment?
- How can I apply the lessons of this verse in my own life, especially when faced with challenges or injustices?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 20:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat the triumphing of the wicked [is] short,.... Their outward prosperity and felicity, of which they make their boast, and in which they glory and triumph for a while; at first Job's friends set
Read John Gill on Job 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat the triumphing of the wicked is short, and the joy of the hypocrite but for a moment? Hypocrite - literally, the ungodly (Psalms 37:35-36).
Read Robert Jamieson on Job 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs short, Heb. is from near, i.e. from or for a little time; they have not long enjoyed it, and it will shortly vanish. The joy of the hypocrite: this he adds by way of reflection upon Job, who though he did clear himself from gross wickedness, yet might be guilty of deep hyprocrisy.
Read Matthew Poole on Job 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 20:5 That the triumphing of the wicked [is] short, and the joy of the hypocrite [but] for a moment?Ver. 5. That the triumphing of the wicked is short] Heb. That the shouting of the wicked is from near, it is of no long standing, but like a blaze of thorns, that is quickly extinct, or as a bubble in the water, that is soon down; the pleasure of sin is but for a season. Huius sententiae exemptum habes in Goliath, saith Brentius here. An example of this sentence we have in Goliath, 1 Samuel 17:42-44; and another in his countrymen, the Philistines, who had twice beaten the Israelites, and taken the ark, 1 Samuel 5:1-12, but this triumph was soon at an end; and so was that of the Jews when…
Read John Trapp on Job 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The triumphing of the wicked is short.—He affirms that the destruction of the wicked is not only certain, but speedy. (Comp. Psalms 103:16 and Job 7:8; Job 7:10.)
Read Charles John Ellicott on Job 20 →Albert Barnes1798–1870Barnes' Notes on the BibleThat the triumphing - The word “triumphing” here (רננה renânâh),” shouting, rejoicing” - such a shouting as people make after a victory, or such as occurred at the close of harvesting.
Read Albert Barnes on Job 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Hypocrite — Ungodly. Job’s triumphant faith is but “the triumphing of the wicked,” and “the joy of the ungodly.” These are the rough, spiteful stones which Zophar hurls at the exultant confession
Read Daniel Denison Whedon on Job 20 →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
the triumph of the wicked has been brief and the joy of the godless momentary?
that the triumphing of the wicked is short, the joy of the godless but for a moment?
the triumph of the wicked has been brief and the joy of the godless momentary?
that the elation of the wicked is brief, the joy of the godless lasts but a moment.
Tyndale line
That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?
That the triumphing of the wicked is short, And the joy of the godless but for a moment?
That the triumphing of the wicked is short, and the joy of the godless but for a moment?
That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?
That the reioycing of the wicked is short, and that the ioy of hypocrites is but a moment?
Strictly literal
The exultation of the wicked is short, and the joy of the ungodly man but for a moment?
That the singing of the wicked [is] short, And the joy of the profane for a moment,
That the singing of the wicked [is] short, || And the joy of the profane for a moment,
That the triumphal shouting of the wicked is ever of but a recent date, and the joy of the hypocrite endureth only for a moment.
the triumph of a wicked man is short, and the joy of a godless man lasts only for a moment?
From the Latin
That the praise of the wicked is short, and the joy of the hypocrite but for a moment.
Simplified
that the triumph of the wicked doesn't last long, that those who reject God are only happy for a short time?
That the pride of the sinner is short, and the joy of the evil-doer but for a minute?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads כִּ֤י רִנְנַ֣ת רְ֭שָׁעִים מִקָּר֑וֹב וְשִׂמְחַ֖ת חָנֵ֣ף עֲדֵי־ רָֽגַע׃, while the Septuagint matches six of the eight words. This indicates a strong agreement between the two texts, though the word order and some specific translations differ.
כִּ֤י רִנְנַ֣ת רְ֭שָׁעִים מִקָּר֑וֹב וְשִׂמְחַ֖ת חָנֵ֣ף עֲדֵי־ רָֽגַע׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 20:5
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
רְנָנָה (rənānā) refers to a joyful shout or exultation. It is derived from the root word meaning to shout or sing, and encompasses expressions of joy and triumph. The entries highlight its use in contexts of joyful voices and singing, but do not provide specific verse references.
רְנָנָה n.f. id. [t.de.ab]; exultation
base
H7445 רְנָנָה
7445 rnanah ren-aw-naw'
from 7442; a shout (for joy):--joyful (voice), singing,
triumphing.
see HEBREW for 07442
רְנָנָה (re.na.nah) — triumphing.
ringing cry, shout (for joy)
N-fs — Noun common · feminine singular constructHNcfsc
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 plural absoluteHNcmpa
קָרֹב (qarowb) means 'near' and can refer to proximity in place, time, or personal relationships, including kinship. It is derived from the root meaning to approach or be allied. The term appears in various contexts, such as describing the nearest city or a neighbor, as well as in relation to God.
קָרֹב, קָרוֹב 78 adj. near;—
of city, the nearest
of pers.:
the nearest to; his neighbour.
abs.
of near relationship
near to י׳
near to י׳ in ceremon. function
of God (י׳)
of word
of time
base
H7138 קָרֹב, קָרוֹב near
7138 qarowb kaw-robe'
or qarob {kaw-robe'}; from 7126; near (in place, kindred or
time):--allied, approach, at hand, + any of kin,
kinsfold(-sman), (that is) near (of kin), neighbour, (that is)
next, (them that come) nigh (at hand), more ready, short(-ly).
see HEBREW for 07126
קָרֹב (qa.rov) — near.
1) near
1a) of place
1b) of time
1c) of personal relationship
1c1) kinship
Prep | Adj — PrepositionHR/Aamsa
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
חָנֵף (chaneph) refers to someone who is profane or irreligious, often implying a sense of being hypocritical or morally soiled by sin. The term is consistently associated with a lack of piety and is used in contexts that highlight its negative connotations.
חָנֵף adj. profane, irreligious
base
H2611 חָנֵף profane, irreligious
2611 chaneph khaw-nafe'
from 2610; soiled (i.e. with sin), impious:--
hypocrite(-ical).
see HEBREW for 02610
חָנֵף (cha.neph) — profane.
hypocritical, godless, profane, hypocrite, irreligious
Adj — AdjHAamsa
god'-les: This word is not found in the text of the King James Version. It is found, however, in Apocrypha (2 Macc 7:34, "O godless (the Revised Version (British and American) "unholy") man"). the Revised Version (British and American) substitutes the word "godless" for the word "hypocrite" in the following passages: Job 8:13; 13:16; 15:34; 17:8; 20:5; 27:8; 34:30; 36:13; Pr 11:9; Isa 33:14. the Revised Version (British and American) does not seem to be consistent in carrying out the idea of "godless" for "hypocrite," for in Isa 9:17; 10:6; Ps 35:16 this same Hebrew word chaneph is translated "profane." The principal…
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR — PrepositionHR
רֶ֫גַע (rega) refers to a very brief period of time, translated as 'moment' or 'instant.' It can denote a short space of time, such as 'for a moment' or 'in a moment.' The word is derived from a root meaning 'to wink,' emphasizing its fleeting nature.
רֶ֫גַע n.m. a moment
base
H7281 רֶ֫גַע a moment
7281 rega` reh'-gah
from 7280. a wink (of the eyes), i.e. a very short space of
time:--instant, moment, space, suddenly.
see HEBREW for 07280
רֶ֫גַע (re.ga) — moment.
1) a moment
adv
2) for a moment, at one moment...at another moment
with prep
3) in a moment
N-ms — Noun common · masculine singular absoluteHNcmsa
mo'-ment (regha`, "a wink"; atomos, "an atom," stigme, "a point," parautika, immediately," "forthwith"): "Moment" is not used in Scripture for a division of time, but for an instant of time, as the wink or twinkling of the eye (Ex 33:5; Nu 16:21,45; La 4:6; 1Co 15:52), or for a short period of time (Job 20:5; Ps 30:5; Isa 26:20; 2Co 4:17). The division of the hour into sixty minutes was certainly known in Babylonia, and the Jews were made acquainted with it, at…