Job 21:16 — Word Study
WLCהֵ֤ן לֹ֣א בְיָדָ֣ם טוּבָ֑ם עֲצַ֥ת רְ֝שָׁעִ֗ים רָ֣חֲקָה מֶֽנִּי׃
BSAStillhên their prosperity [is]ṭûwb [well-being, good fortune] notlôʼ [does not exist] in their own handsyâd [power, control, strength, direction] so I stay farrâchaq■ [remain, keep myself, at a distance, removed] from the counselʻêtsâh [advice, plan] of the wickedrâshâʻ [morally wrong, sinful ones]
| Greek | English | Parsing |
|---|---|---|
| הֵ֤ן | there! | Particle |
| לֹ֣א | not | Particle |
| בְיָדָ֣ם | [is] in own hand their | Preposition, noun common both singular construct, suffix |
| טוּבָ֑ם | prosperity their | Noun common masculine singular construct, suffix |
| עֲצַ֥ת | [the] counsel of | Noun common, feminine singular construct |
| רְ֝שָׁעִ֗ים | wicked [people] | Noun common, masculine plural absolute |
| רָ֣חֲקָה | it is far | Verb, Qal, perfect third person feminine singular |
| מֶֽנִּי׃ | from me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Still, their prosperity is not in their own hands, so I stay far from the counsel of the wicked. |
| KJV | Lo, their good is not in their hand: the counsel of the wicked is far from me. |
| ASV | Lo, their prosperity is not in their hand: The counsel of the wicked is far from me. |
| YLT | Lo, not in their hand [is] their good, (The counsel of the wicked Hath been far from me.) |
| WEB | Behold, their prosperity is not in their hand. The counsel of the wicked is far from me. |
| BBE | Truly, is not their well-being in their power? (The purpose of the evil-doers is far from me.) |
All translations agree in their rendering of the verse, emphasizing Job's rejection of the counsel of the wicked.
The sentence is structured with a main clause followed by a subordinate clause that explains Job's reasoning for his distance from the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָחַק
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 21:16
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 21:16 addresses the apparent success of the wicked and Job's resolve to avoid their counsel. He questions the notion that their prosperity is a sign of divine favor, indicating that their well-being does not stem from their own power or control. This verse is part of Job's broader discourse on the nature of justice and the fate of the wicked, as he grapples with the suffering he endures despite his righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 1:21 | saying: “Naked I came from my mother’s womb, and naked I will return. The LORD gave, and the LORD has taken away. Blessed be the name of the LORD.” |
| 2 | Job 12:9–10 | Which of all these does not know that the hand of the LORD has done this? |
| 3 | Psalm 49:6–7 | They trust in their wealth and boast in their great riches. |
| 4 | Psalm 52:5–7 | Surely God will bring you down to everlasting ruin; He will snatch you up and tear you away from your tent; He will uproot you from the land of the living. Selah |
| 5 | Ecclesiastes 8:8 | As no man has power over the wind to contain it, so no one has authority over his day of death. As no one can be discharged in wartime, so wickedness will not release those who practice it. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — עֲצַ֥ת, 'a.Tzatgenerated
The word עֵצָה (`etsah) means 'counsel' or 'advice' and implies a plan or purpose. It is often used in contexts where wise decision-making is required, reflecting the importance of guidance in moral and ethical matters.
In this verse, Job distances himself from the counsel of the wicked, suggesting that their plans and advice are morally wrong and should be avoided. This highlights Job's commitment to righteousness and his disdain for the ways of the ungodly.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads similarly across translations, with a focus on the wicked's lack of control over their prosperity.
Sentence Structuregenerated
The verse contains a main clause introduced by the verb רָחֲקָה (raḥaqah, 'it is far'), which governs the rest of the sentence, detailing Job's distance from the counsel of the wicked. The structure emphasizes Job's decision to remain separate from their influence.
The phrase עֲצַ֥ת רְ֝שָׁעִ֗ים ('atzat resha'im, 'the counsel of the wicked') functions as the object of Job's distancing, showing the specific source of advice he rejects.
Septuagint Backgroundgenerated
The Septuagint translates עֵצָה as συμβούλιον (sumboulion), meaning 'counsel' or 'advice'. This choice indicates a continuity in the concept of seeking guidance, but it may also suggest a more formal or collective aspect of counsel compared to the Hebrew term.
The Greek term emphasizes the communal aspect of advice, which aligns with Job's rejection of the collective wisdom of the wicked.
In plain words — the whole versegenerated
Job 21:16 states that the prosperity of the wicked is not in their own hands, and Job chooses to stay away from their advice. This reflects Job's belief that true well-being does not come from morally wrong sources, and he distances himself from such counsel.
Frequently Asked Questionsgenerated
Job is asserting that the success of the wicked is not truly under their control, implying that it is temporary and not a sign of divine approval.
Job recognizes that the advice of the wicked is morally corrupt and not aligned with his values, so he intentionally distances himself from it.
This verse highlights the struggle between perceived justice and the reality of suffering, as Job grapples with the fate of the wicked versus his own righteousness.
Job's decision teaches the importance of seeking wise and righteous counsel, avoiding influences that lead away from moral integrity.
Reflection Questionsgenerated
- In what areas of my life do I need to distance myself from negative influences or counsel?
- How can I ensure that the advice I seek aligns with my values and beliefs?
- What does true prosperity look like in my life, and how can I pursue it?
- How do I respond to the apparent success of those who act unjustly?
The early church on this verse — how the Fathers read it
Early commentary on Job's reflections can be found in the works of Gregory the Dialogist, who addresses the nature of counsel and prosperity in relation to moral integrity.
Ver. 16. But because their good things are not in their hand, may their counsel be far from me. 54. He 'holds his good things in his hand,' who in despising temporal things, forces them under the dominion of the mind.Early Church Fathers on Job 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 21:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLo, their good [is] not in their hand,.... Though it is in their possession for the present, it is not in the power of their hands to keep, nor to carry it with them when they die; God, that gave it,
Read John Gill on Job 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLo, their good is not in their hand: the counsel of the wicked is far from me. Not in their hand - but in the hand of God.
Read Robert Jamieson on Job 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir good is not in their hand: this seems to be an answer to the foregoing question, and a confutation of that ungodly opinion and practice, ,15. Wicked men (saith he) have no reason to neglect and reject God because of their prosperity, for their good, i.e. all their wealth and felicity, is not in their hand, i.e. it neither was obtained nor can be kept by their own might, but only by God’ s power and favour, upon whom they wholly depend for it. Or the sense is, Though they have riches, and power, and glory in their hands, yet their true and proper good is not in their hand, i.e. they are destitute of that in which their true happiness lies, to wit, in God’ s love and favour; and all the…
Read Matthew Poole on Job 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 21:16 Lo, their good [is] not in their hand: the counsel of the wicked is far from me.Ver. 16. Lo, their good is not in their hand] That is, they are not enriched by their own industry, prudence, piety, &c., but God hath exalted them thus, that he may bring them down again with the greater poise; so some sense the text. Others thus, Their good is not in their hand; that is, they are no masters of them, but are mastered by them; they are servants to their wealth, as the Persian kings were to their wives or concubines, Captivarum suarum captivi (Plut.). And as those stall fed beasts in the Gospel, the recusant guests, I mean, that had bought farms, oxen, &c., or rather were bought of…
Read John Trapp on Job 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Lo, their good (i.e., their prosperity) is not in their own hand.—And that constitutes the mystery of it, for it is God who gives it to them; or the words may be a hypothetical answer to his statement, thus, “Lo, thou repliest, their prosperity is not,” &c.; and then the words, “the counsel of the wicked is far from me,” are Job’s indignant repudiation of all knowledge of their reasoning.
Read Charles John Ellicott on Job 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Their good is not in their hand] With all their boasting and self-dependence, God only lends them his bounty; and though it appears to be their own, yet it is at his disposal. Some of the wicked he permits to live and die in affluence, provided it be acquired in the ordinary way of his providence, by trade, commerce, &c. Others he permits to possess it for a while only, and then strips them of their illegally procured property. The counsel of the wicked is far from me.] Some understand the words thus: "Far be it from me to advocate the cause of the wicked." I have nothing in common with them, and am not their apologist. I state a fact: they are often found in continual prosperity.…
Read AdamClarke on Job 21 →CambridgeThe Cambridge Bible for Schools and Colleges16. Finally Job adverts to the mystery: this prosperity of theirs does not depend upon themselves, it is not of their own making; it comes from another, from God. God prospers the wicked, and Job had elsewhere said that He mocked at the despair of the innocent, Job 9:23. the counsel of the wicked is far] Or, perhaps, the counsel of the wicked be far from me! Having drawn in such attractive colours the prosperity of the wicked, a prosperity given from the hand of God, Job, even in the midst of his own misery, which is also from God, cannot refrain from repudiating their principles—far be from me the counsel (see ch. Job 10:3, Job 18:7) of the wicked, cf. ch. Job 22:18. The above seems the…
Read Cambridge on Job 21 →Albert Barnes1798–1870Barnes' Notes on the BibleLo, their good is not in their hand - Schultens, Rosenmuller, and Noyes, suppose, I think, correctly, that this is to be understood ironically, or as referring to what “they” had maintained. “Lo!
Read Albert Barnes on Job 21 →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
Still, their prosperity is not in their own hands, so I stay far from the counsel of the wicked.
Behold, their prosperity is not in their hand. The counsel of the wicked is far from me.
Still, their prosperity is not in their own hands, so I stay far from the counsel of the wicked.
But their prosperity is not their own doing. The counsel of the wicked is far from me!
Tyndale line
Lo, their good is not in their hand: the counsel of the wicked is far from me.
Lo, their prosperity is not in their hand: The counsel of the wicked is far from me.
Lo, their prosperity is not in their hand: the counsel of the wicked is far from me.
Lo, their good is not in their hand: the counsel of the wicked is far from me.
Lo, their wealth is not in their hand: therfore let the counsell of the wicked bee farre from me.
Strictly literal
Behold, their prosperity is not in their hand. The counsel of the wicked be far from me!
Lo, not in their hand [is] their good, (The counsel of the wicked Hath been far from me.)
Behold, their good [is] not in their hand || (The counsel of the wicked || Has been far from me).
Lo, not in their hand doth their happiness rest! The counsel of the wicked be [still] far from me.
See, is not their prosperity in their own hands? I have nothing to do with the advice of wicked people.
From the Latin
Yet because their good things are not in their hand, may the counsel of the wicked be far from me.
Simplified
Such people believe they make their own fortune, but I don't accept their way of thinking.
Truly, is not their well-being in their power? (The purpose of the evil-doers is far from 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 reads הֵ֤ן לֹ֣א בְיָדָ֣ם טוּבָ֑ם עֲצַ֥ת רְ֝שָׁעִ֗ים רָ֣חֲקָה מֶֽנִּי׃, and the Septuagint matches only three of the eight words, indicating some divergence in translation and interpretation.
הֵ֤ן לֹ֣א בְיָדָ֣ם טוּבָ֑ם עֲצַ֥ת רְ֝שָׁעִ֗ים רָ֣חֲקָה מֶֽנִּי׃
3 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 21:16
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
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
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3mp
טוּב (tuv) refers to goodness in various forms, including good things, property, beauty, and joy. It encompasses both concrete and abstract notions of goodness, such as welfare and the goodness of God. The word is derived from a root meaning 'good' and is used broadly in the Old Testament to express positive qualities.
טוּב n.m. good things, goods, goodness
base
H2898 טוּב good things, goods, goodness
2898 tuwb toob
from 2895; good (as a noun), in the widest sense, especially
goodness (superlative concretely, the best), beauty, gladness,
welfare:--fair, gladness, good(-ness, thing, -s), joy, go well
with.
see HEBREW for 02895
טוּב (tuv) — goodness.
1) goods, good things, goodness
1a) good things
1b) goods, property
1c) fairness, beauty, joy, prosperity, goodness (abstract)
1d) goodness (of taste, discernment)
1e) goodness (of God) (abstract)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
עֵצָה (`etsah) refers to counsel or advice, and can also imply a plan or purpose. It is derived from a root meaning to advise or provide guidance. The entries consistently emphasize its use in contexts related to providing counsel or making decisions.
עֵצָה n.f. counsel, advice
base
H6098 עֵצָה counsel, advice
6098 `etsah ay-tsaw'
from 3289; advice; by implication, plan; also
prudence:--advice, advisement, counsel(l-(or)), purpose.
see HEBREW for 03289
עֵצָה (e.tsah) — counsel.
counsel, advice, purpose
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
The Hebrew word רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs