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Job 21:33 — Word Study

Depth

WLCמָֽתְקוּ־ ל֗וֹ רִגְבֵ֫י נָ֥חַל וְ֭אַחֲרָיו כָּל־ אָדָ֣ם יִמְשׁ֑וֹךְ וּ֝לְפָנָ֗יו אֵ֣ין מִסְפָּֽר׃

BSAThe clodsregeb [lumps of dirt, earth] of the valleynachal [brook, small river] are sweetmâthaq [pleasing, enjoyable] everyonekôl [all men, the man] followsmâshak [draw after, come behind] behind himʼachar and those before himpânîym [a huge number, innumerable] are withoutʼayin [have no, lack] numbermiçpâr [count, quantity]

Word
Listen & take awayJob 21
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 33 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (mis.Par) — no per-word recordings of the Hebrew exist to link to.
Take it away
Job 21:33quick helps
In a sentenceJob reflects on the fate of the wicked, noting that their death is met with a multitude following them.
Who is speakingJob, expressing his thoughts on the life and death of the wicked.
Where we areIn a discourse on the prosperity of the wicked and their eventual end.
The hard wordמָֽתְקוּ־
Take awayDeath is sweet to the wicked, and they are followed by many.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectמִסְפָּר verbמָתֹק The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 21:33

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

31Who denounces his behavior to his face? Who repays him for what he has done?
32He is carried to the grave, and watch is kept over his tomb.
33The clods of the valley are sweet to him; everyone follows behind him, and those before him are without number.
34So how can you comfort me with empty words? For your answers remain full of falsehood.”

Job 21:33 presents Job's view that the clods of the valley are sweet to the wicked, indicating that their death is met with a multitude following them. This passage is part of a larger argument where Job contemplates the seeming prosperity of the wicked and their fate after death, contrasting it with the suffering of the righteous, as seen in the surrounding verses.


Cross References

ReferenceText (BSB)
1Job 3:17–18There the wicked cease from raging, and there the weary find rest.
2Job 30:23Yes, I know that You will bring me down to death, to the place appointed for all the living.
3Genesis 3:19By the sweat of your brow you will eat your bread, until you return to the ground— because out of it were you taken. For dust you are, and to dust you shall return.”
4Ecclesiastes 1:4Generations come and generations go, but the earth remains forever.
5Ecclesiastes 8:8As 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 — 7 references, hung on the phrase they belong to


The Key Word מָֽתְקוּ־, ma.te.ku-generated

The verb מָתֹק (mathaq) means 'to be sweet' or 'pleasing'. It conveys a sense of enjoyment or pleasure, much like a sweet taste. In this context, it describes how the clods of the valley are perceived positively by the wicked, suggesting a deceptive sweetness in their death.

The parsing indicates that it is a perfect tense verb in the Qal stem, which signifies a completed action. Here, it reflects the idea that the sweetness is a current state for the wicked, emphasizing their perspective on death.


How Translations Differ — measured against the Berean Standard Biblegenerated

The verse is rendered in the Berean Standard Bible, which uses sweet for מָֽתְקוּ־.


Sentence Structuregenerated

The structure of the verse centers around two main clauses connected by conjunctions. The first clause describes the clods of the valley, while the second clause details the actions of everyone following behind the wicked.

The finite verbs מָֽתְקוּ־ and יִמְשׁ֑וֹךְ anchor the clauses, with additional phrases providing context about the subjects and their actions, illustrating a clear cause-and-effect relationship.


Septuagint Backgroundgenerated

The Septuagint translates מָֽתְקוּ־ as ἐγλυκάνθησαν, which carries a similar meaning of sweetness. This choice indicates a direct correspondence in the perception of death's sweetness.

The other words largely match, suggesting that the translators aimed to preserve the original meaning while adapting it to Greek idiom.


In plain words — the whole versegenerated

Job 21:33 shows that the clods of the valley are sweet to the wicked, meaning they find comfort in death. It notes that many follow the wicked, highlighting their influence and the multitude that accompanies them in death.


Frequently Asked Questionsgenerated

What does it mean that the clods of the valley are sweet to the wicked?

It suggests that the wicked find comfort or pleasure in death, viewing it as a release from their troubles.

Why does Job mention that everyone follows behind the wicked?

This indicates the influence of the wicked, as many are drawn to them and follow their ways, even in death.

What is the significance of those before the wicked being without number?

It emphasizes the vast multitude that follows the wicked, suggesting their actions have far-reaching consequences.

How does this verse relate to the overall theme of Job's discourse?

It reflects Job's struggle with the apparent prosperity of the wicked and the suffering of the righteous, questioning traditional views of justice.


Reflection Questionsgenerated

  1. In what ways do I see the influence of the wicked in my own life or community?
  2. How can I find comfort in the face of injustice or suffering, as Job does?
  3. What does this verse teach about the nature of death and its perception?
  4. How can I ensure that my life leads others toward righteousness rather than following the path of the wicked?

The early church on this verse — how the Fathers read it

Early interpretations of this verse, such as those from Gregory the Dialogist, explore its implications regarding the fate of the wicked.

Gregory the DialogistMorals on the Book of Job, Book XV c. 540–604
Ver. 33. He was sweet to the pebbles of Cocytus. 71. 'Cocytus' in the Greek tongue is the term for 'lamentation,' which is used to be taken for the lamentation of women, or any persons going weakly.
Early Church Fathers on Job 21 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Job 21:33 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

The clods of the valley shall be sweet unto him,.... Where he lies interred, alluding to places of interment at the bottom of hills, and mountains, and under rocks, in plains and vales, see Genesis

Read John Gill on Job 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

The clods of the valley shall be sweet unto him, and every man shall draw after him, as there are innumerable before him. As the classic has it: 'The earth is light upon him.' His repose shall be "sweet." Draw - follow.

Read Robert Jamieson on Job 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Of the valley, i.e. of the grave, which is low and deep like a valley. Shall be sweet unto him; he shall sweetly rest in his grave, free from all cares, and fears, and troubles, ,18. Every man shall draw after him, Heb. he shall draw every man after him, to wit, into the grave; i.e. all that live after him, whether good or bad, shall follow him into the grave, i.e. shall die as he did. So he fares no worse herein than all mankind. He is figuratively said to draw them, because they come after him, as if they were drawn by his example.

Read Matthew Poole on Job 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Job 21:33 The clods of the valley shall be sweet unto him, and every man shall draw after him, as [there are] innumerable before him.Ver. 33. The clods of the valley shall be sweet unto him] Here he saith the same as before, but more poetically, and is variously rendered. The Vulgate, alluding to an old poetical fable, readeth it thus, He shall be sweet to the sand of Cocytus, which is feigned to be one of the rivers of hell, or an infernal lake, so called from the moan there made by damned ghosts, who should be glad of his arrival there. Hell from beneath is moved for him to meet him at his coming, as it is said of the Assyrian tyrant, Isaiah 14:9. Others better expound it thus, He shall…

Read John Trapp on Job 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(33) The clods of the valley shall be sweet unto him.—Death is robbed of its repulsiveness and horror, seeing that all will be glad to join in his funeral procession, and after him all men will draw (in endless procession), and before him they will be without number.

Read Charles John Ellicott on Job 21 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 33. The clods of the valley shall be sweet unto him] Perhaps there is an allusion here to the Asiatic mode of interment for princes, saints, and nobles: a well-watered valley was chosen for the tomb, where a perpetual spring might be secured. This was intended to be the emblem of a resurrection, or of a future life; and to conceal as much as possible the disgrace of the rotting carcass. Every man shall draw after him] There seem to be two allusions intended here: 1. To death, the common lot of all. Millions have gone before him to the tomb; and כל אדם col adam, all men, shall follow him: all past generations have died, all succeeding generations shall die also. 2. To pompous funeral…

Read AdamClarke on Job 21 →
CambridgeThe Cambridge Bible for Schools and Colleges

33. After life’s fever he sleeps well. Eurip. Alces. 462, κούφασοιχθὼνἐπάνωπέσειεγύναι. Sit tibi terra levis, Light fall the dust upon thee. draw after him] The prosperous wicked man has innumerable successors and imitators, just as he was preceded by countless others whom he resembled, Ecclesiastes 4:15-16.

Read Cambridge on Job 21 →
Albert Barnes1798–1870Barnes' Notes on the Bible

The clods of the valley shall be sweet unto him - That is, he shall lie as calmly as others in the grave. The language here is taken from that delusion of which we all partake when we reflect on death.

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

BSBBerean Standard Bible2020

The clods of the valley are sweet to him; everyone follows behind him, and those before him are without number.

WEBWorld English Bible2000

The clods of the valley will be sweet to him. All men will draw after him, as there were innumerable before him.

MSBMajority Standard Bible2022

The clods of the valley are sweet to him; everyone follows behind him, and those before him are without number.

NETBNew English Translation2006

The clods of the torrent valley are sweet to him; behind him everybody follows in procession, and before him goes a countless throng.

Tyndale line

KJVKing James Version1611

The clods of the valley shall be sweet unto him, and every man shall draw after him, as there are innumerable before him.

ASVAmerican Standard Version1901

The clods of the valley shall be sweet unto him, And all men shall draw after him, As there were innumerable before him.

RVARevised Version, American1894

The clods of the valley shall be sweet unto him, and all men shall draw after him, as there were innumerable before him.

NWBWebster's Bible1833

The clods of the valley will be sweet to him, and every man will draw after him, as there are innumerable before him.

GNVGeneva Bible1599

The slimie valley shalbe sweete vnto him, and euery man shall draw after him, as before him there were innumerable.

Strictly literal

DBYDarby Translation1890

The clods of the valley are sweet unto him; and every man followeth suit after him, as there were innumerable before him.

YLTYoung's Literal Translation1862

Sweet to him have been the clods of the valley, And after him every man he draweth, And before him there is no numbering.

LSVLiteral Standard Version2020

The clods of the valley have been sweet to him, || And he draws every man after him, || And there is no numbering before him.

ILTInterlinear Literal Translation2000

Sweet are to him the clods of the valley; and after him succeedeth every man, as those that were before him are without number.

ULBUnlocked Literal Bible2017

The clods of the valley will be sweet to him; all people will follow after him, as there were innumerable people before him.

From the Latin

DRADouay-Rheims (Challoner)1899

He hath been acceptable to the gravel of Cocytus, and he shall draw every man after him, and there are innumerable before him.

Simplified

FBVFree Bible Version2020

Everyone attends their funeral service; a huge procession of people comes to pay their last respects.

BBEBible in Basic English1949

The earth of the valley covering his bones is sweet to him, and all men come after him, as there were unnumbered before him.

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.

clauseverbמָֽתְקוּthey.will.be.sweetprepositional phrase · prepositionalל֗toוֹhimnoun phrase · subjectרִגְבֵ֫י[the].clodsנָ֥חַלof.[the].wadiוְ֭andclauseprepositional phrase · prepositionalאַחֲרָיafterוhimnoun phrase · subjectכָּלeveryאָדָ֣םpersonverbיִמְשׁ֑וֹךְhe.will.followוּ֝andclauseprepositional phrase · prepositionalלְbeforenoun phraseפָנָ֗יfaceוhimpredicateאֵ֣יןthere.[is].notsubjectמִסְפָּֽרnumber

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text and the Septuagint agree on the majority of the wording in this verse. The Septuagint preserves the essence of Job's statement, though its word order differs from the Hebrew.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

מָֽתְקוּ־ ל֗וֹ רִגְבֵ֫י נָ֥חַל וְ֭אַחֲרָיו כָּל־ אָדָ֣ם יִמְשׁ֑וֹךְ וּ֝לְפָנָ֗יו אֵ֣ין מִסְפָּֽר׃

Septuagintthe Greek the translators chose, word by word
מָֽתְקוּ־ἐγλυκάνθησανל֗וֹαὐτῷרִגְבֵ֫יξάλικεςנָ֥חַלξειμάρρουוְ֭אַחֲרָיוαὐτοῦכָּל־πᾶςאָדָ֣םἄνθρωποςיִמְשׁ֑וֹךְἀπελεύσεταιוּ֝לְפָנָ֗יוαὐτοῦמִסְפָּֽר׃ἀναρίθμητοι

10 of the 11 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.

Job 21:33מָתֹקthey will bthey will be swמָתֹקוֹto himto himוֹרֶ֫גֶב[the] clods[the] clods ofרֶ֫גֶבנַ֫חַל[the] wadi[the] wadiנַ֫חַלאַחַרand after hand after himאַחַרכֹּלeveryeveryכֹּלאָדָםpersonpersonאָדָםמָשַׁךְhe will folhe will followמָשַׁךְפָּנֶהand before and before himפָּנֶהאַ֫יִןthere notthere notאַ֫יִןמִסְפָּר[is] number[is] numberמִסְפָּרנָחַלto inheritto inheritנָחַלאָחַרto delayto delayאָחַרכָּלַלto perfectto perfectכָּלַלאָדֹםto reddento reddenאָדֹםפָּנָהCorner (GaCorner (Gate)פָּנָהסָפַרto recountto recountסָפַראַ֫יִןwhere?where?אַ֫יִןמַיWater (GatWater (Gate)מַיקִדְרוֹןKidronKidronקִדְרוֹןאָרְנוֹןArnonArnonאָרְנוֹןרָדַףto pursueto pursueרָדַףזָנָהto fornicato fornicateזָנָהעֵדָהcongregaticongregationעֵדָהעֲבֹדָהserviceserviceעֲבֹדָהדְּמוּתlikenesslikenessדְּמוּתבְּהֵמָהanimalanimalבְּהֵמָהתֹּםintegrityintegrityתֹּםחֶ֫בֶלcordcordחֶ֫בֶל
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Job 21:33

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.

they will be sweet to him [the] clods of [the] wadi and after him every person he will follow and before him there not [is] number
מָֽתְקוּ־ma.te.ku- they will be sweet H4985 Verb · Qal · perfect third person common plural
6× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To be sweet means to be pleasing or enjoyable, like a sweet taste or a pleasant conversation. It can also mean to suck, like a baby nursing, and is used in Psalm 119:103 to describe the sweetness of God's words.
Amplified meaning
pleasing, enjoyable
Tyndale gloss
be sweet
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word מָתֹק (mathaq) primarily means to become or be sweet or pleasant. It can refer to the act of sucking or relishing something sweet. The entries indicate that it can be used in both Qal and Hiphil forms, with the Hiphil form implying the act of giving a sweet taste.

Brown-Driver-Briggs Hebrew Lexicon (full)

[מָתֹק] vb. become or be sweet, pleasant

Qal

lit. become sweet

= be pleasant

suck

Hiph. if evil gives a sweet taste in his mouth; we who used to make sweet (our) intimacy.

base

Brown-Driver-Briggs glosses

H4985 מָתֹק become or be sweet, pleasant

Strong's Hebrew Dictionary

4985 mathaq maw-thak'

a primitive root; to suck, by implication, to relish, or

(intransitively) be sweet:--be (made, X take) sweet.

Translators Brief Hebrew Lexicon

מָתֹק (ma.taq) — be sweet.

1) to be or become sweet or pleasing

1a) (Qal)

1a1) to be or become sweet

1a2) to be or become pleasant

1a3) to suck

1b) (Hiphil) to give sweet taste

Also means: ma.taq (מָתָק "to sweeten" H4988)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3cp — Verb · Qal · perfect third person common plural
HVqp3cp
The company it keepswords that stand beside it more often than chance
they will be sweet to him [the] clods of [the] wadi and after him every person he will follow and before him there not [is] number
ל֗וֹlo to him H9033 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

וֹ (o) — him.

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular

Morphologythe parsing behind the code
Berean parsing
HRd/Sp3ms — Preposition · suffix
HRd/Sp3ms
they will be sweet to him [the] clods of [the] wadi and after him every person he will follow and before him there not [is] number
רִגְבֵ֫יrig.Vei [the] clods of H7263 Noun common · masculine plural construct
2× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means a lump of dirt or clay, like a clod of earth. It is a simple, everyday word used in the Bible to describe the natural world. The KJV Bible translates it as 'clod'.
Amplified meaning
lumps of dirt, earth
Tyndale gloss
clod
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רֶ֫גֶב (regeb) refers to a clod of earth, derived from a root meaning to pile together. The entries consistently describe it as a lump of clay or earth, without any significant disagreement among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

[רֶ֫גֶב] n.m. clod of earth

base

Brown-Driver-Briggs glosses

H7263 רֶ֫גֶב

Strong's Hebrew Dictionary

7263 regeb reh'-gheb

from an unused root meaning to pile together; a lump of

clay:--clod.

Translators Brief Hebrew Lexicon

רֶ֫גֶב (re.gev) — clod.

clod (of earth)

Morphologythe parsing behind the code
Berean parsing
N-mp — Noun common · masculine plural construct
HNcmpc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

they will be sweet to him [the] clods of [the] wadi and after him every person he will follow and before him there not [is] number
נָ֥חַלNa.chal [the] wadi H5158 Noun common · masculine singular absolute
141× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for a brook or stream, often referring to a small river or valley, is used in the Bible to describe natural landscapes, such as the Brook Kidron in 2 Samuel 15:23. It can also refer to a narrow valley or a shaft of a mine, emphasizing the idea of a flowing body of water.
Amplified meaning
brook, small river
Tyndale gloss
Brook
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נַ֫חַל (*nachal*) primarily refers to a torrent or stream, often associated with a valley or wadi where water flows, particularly in winter. It can also denote a shaft of a mine. Additionally, the term may relate to palm trees in certain contexts. The word appears in various forms in the Old Testament, including references in Psalms and Ezekiel.

Brown-Driver-Briggs Hebrew Lexicon (full)

נַ֫חַל n.m. torrent, torrent-valley, wady

base

[נַ֫חַל] n.[m.] perh. palm-tree;—only pl. abs., Nu 24:6

ref

Brown-Driver-Briggs glosses

H5158a נַ֫חַל torrent, torrent-valley, wady H5158b נַ֫חַל perh. palm-tree

Strong's Hebrew Dictionary

5158 nachal nakh'-al

or (feminine) nachlah (Psalm 124:4) {nakh'-law}; or nachalah

(Ezekiel 47:19; 48:28) {nakh-al-aw'}; from 5157 in its

original sense; a stream, especially a winter torrent; (by

implication) a (narrow) valley (in which a brook runs); also a

shaft (of a mine):--brook, flood, river, stream, valley.

see HEBREW for 05157

Translators Brief Hebrew Lexicon

נַ֫חַל (na.chal) — torrent: river.

: river/bed

1) torrent, valley, wadi, torrent-valley

1a) torrent

1b) torrent-valley, wadi (as stream bed)

1c) shaft (of mine)

Also means: na.chal (נַ֫חַל ": valley" H5158N)

נַ֫חַל (na.chal) — palm-tree.

palm-tree

נַ֫חַל (na.chal) — Brook.

§ palm-tree

נַ֫חַל (na.chal) — (Eshcol) Valley.

Combined with esh.kol (אֶשְׁכֹּל " of Eshcol" H0812H)

§ palm-tree

נַ֫חַל (na.chal) — (Shittim) Valley.

Combined with shit.tim (שִׁטִּים " of Shittim" H7851H)

§ palm-tree

נַ֫חַל (na.chal) — (Sorek) Valley.

Combined with s.vo.req (שֹׂרֵק " of Sorek" H7796)

§ palm-tree

נַ֫חַל (na.chal) — Brook.

§ palm-tree

נַ֫חַל (na.chal) — Brook.

palm-tree

Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)

נַ֫חַל (na.chal) — Brook.

palm-tree

Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
they will be sweet to him [the] clods of [the] wadi and after him every person he will follow and before him there not [is] number
וְ֭אַחֲרָיוVe.'a.cha.rav and after him H310 Conjunction · suffix
716× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Achar means backwards or after, used to describe something that happens later or in the rear. It is used in various senses in the Bible, including in 1 Kings 12:18.
Tyndale gloss
after
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַחַר prop. subst. the hinder or following part

adv.

of place, behind

of time, afterwards

prep.

of place, behind, after

of time, after

conj. after that.

base

אַחֲרַי adj. Pr 28:23 a man that turneth backwards.

ref

Brown-Driver-Briggs glosses

H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind

. of time, afterwards

. prep. . of place, behind, after

. of time, after

. conj. after that.

H310b אַחֲרַי a man that turneth backwards.

Strong's Hebrew Dictionary

310 'achar akh-ar'

from 309; properly, the hind part; generally used as an

adverb or conjunction, after (in various senses):--after

(that, -ward), again, at, away from, back (from, -side),

behind, beside, by, follow (after, -ing), forasmuch, from,

hereafter, hinder end, + out (over) live, + persecute,

posterity, pursuing, remnant, seeing, since, thence(-forth),

when, with.

see HEBREW for 0309

Translators Brief Hebrew Lexicon

אַחַר (a.char) — after.

1) after the following part, behind (of place), hinder, afterwards (of time)

1a) as an adverb

1a1) behind (of place)

1a2) afterwards (of time)

1b) as a preposition

1b1) behind, after (of place)

1b2) after (of time)

1b3) besides

1c) as a conjunction

1c) after that

1d) as a substantive

1d1) hinder part

1e) with other prepositions

1e1) from behind

1e2) from following after

אַחֲרַי (a.cha.ray) — backwards.

backwards (of a man that turns backwards)

Morphologythe parsing behind the code
Berean parsing
Conj | Prep | Suff — Conjunction · suffix
HC/Acmpc/Sp3ms
they will be sweet to him [the] clods of [the] wadi and after him every person he will follow and before him there not [is] number
כָּל־kol- every H3605 Noun common · masculine singular construct
5,415× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Amplified meaning
all men, the man
Tyndale gloss
all
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

כֹּל once כּוֹל n.m. the whole, all

with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

Absolutely:

without the art., all things, all

with the art. הַכֹּל

where the sense is limited by the context to things (or persons) just mentioned

in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

base

Brown-Driver-Briggs glosses

H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

. Absolutely: . without the art., all things, all

. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned

. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

Strong's Hebrew Dictionary

3605 kol kole

or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;

hence, all, any or every (in the singular only, but often in a

plural sense):--(in) all (manner, (ye)), altogether, any

(manner), enough, every (one, place, thing), howsoever, as

many as, (no-)thing, ought, whatsoever, (the) whole,

whoso(-ever).

see HEBREW for 03634

Translators Brief Hebrew Lexicon

כֹּל (kol) — all.

1) all, the whole

1a) all, the whole of

1b) any, each, every, anything

1c) totality, everything

Aramaic equivalent: kol (כֹּל "all" H3606)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
The company it keepswords that stand beside it more often than chance
they will be sweet to him [the] clods of [the] wadi and after him every person he will follow and before him there not [is] number
אָדָ֣ם'a.Dam person H120 Noun common · masculine singular absolute
551× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Adam was the first human, created by God and mentioned in Genesis 2:19, who married Eve and had sons including Cain, Abel, and Seth.
Tyndale gloss
the man (Adam)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָדָם 560 n.m. Gn 1:27 man, mankind

a man = human being

coll. man, mankind

n.pr.m. Adam, first man (without art.)

n.pr.loc. city in Jordan valley (as built?)

base

Brown-Driver-Briggs glosses

H120 אָדָם man, mankind . a man = human being

. coll. man, mankind

Strong's Hebrew Dictionary

120 'adam aw-dawm'

from 119; ruddy i.e. a human being (an individual or the

species, mankind, etc.):--X another, + hypocrite, + common

sort, X low, man (mean, of low degree), person.

see HEBREW for 0119

Translators Brief Hebrew Lexicon

אָדָם (a.dam) — man.

1) man, mankind

1a) man, human being

1b) man, mankind (much more frequently intended sense in OT)

1c) Adam, first man

1d) city in Jordan valley

אָדָם (a.dam) — the man (Adam).

The first named man living at the time before the Flood, first mentioned at Gen.2.19;

married to Eve (H2332);

father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;

Another spelling of a.dam (אָדָם "Adam" H0121)

man, human being

Morphologythe parsing behind the code
Berean parsing
HNcmsa — Noun common · masculine singular absolute
HNcmsa
they will be sweet to him [the] clods of [the] wadi and after him every person he will follow and before him there not [is] number
יִמְשׁ֑וֹךְyim.Shokh he will follow H4900 Verb · Qal · imperfect third person masculine singular
36× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To draw can mean many things in the Bible, such as to pull or lead something, to sow seeds, or to make music. It is used in various contexts, including war, farming, and worship. The word is used in different forms throughout the Old Testament.
Amplified meaning
draw after, come behind
Tyndale gloss
to draw
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָשַׁךְ (mashak) is a Hebrew verb meaning to draw or drag, with a wide range of applications. It can refer to actions like drawing a bow, prolonging time, or trailing seed during sowing. The entries also note uses in contexts of sound and cheer, as well as implications of height and postponement.

Brown-Driver-Briggs Hebrew Lexicon (full)

מָשַׁךְ vb. draw, drag

Qal

draw and lift out of

draw the bow

proceed, march

draw out a sound, give a sound

draw out, prolong, continue

trail seed (draw along in sowing)

(late) cheer (draw, attract, gratigy)

Niph. they shall not be prolonged (days of Babylon); it shall not be postponed

Pu. long drawn out: of persons, = tall; hope postponed, deferred

base

Brown-Driver-Briggs glosses

H4900 מָשַׁךְ draw, drag .. draw and lift out of

. draw the bow

. proceed, march

. draw out a sound, give a sound

. draw out, prolong, continue

. trail seed (draw along in sowing)

. (late) cheer (draw, attract, gratigy)

. they shall not be prolonged (days of Babylon); it shall not be postponed

. long drawn out: of persons, = tall; hope postponed, deferred

Strong's Hebrew Dictionary

4900 mashak maw-shak'

a primitive root; to draw, used in a great variety of

applications (including to sow, to sound, to prolong, to

develop, to march, to remove, to delay, to be tall,

etc.):--draw (along, out), continue, defer, extend, forbear,

X give, handle, make (pro-, sound)long, X sow, scatter,

stretch out.

Translators Brief Hebrew Lexicon

מָשַׁךְ (ma.shakh) — to draw.

1) to draw, drag, seize

1a) (Qal)

1a1) to draw (and lift out), drag along, lead along, drag or lead off, draw down

1a2) to draw (the bow)

1a3) to proceed, march

1a4) to draw out or give (a sound)

1a5) to draw out, prolong, continue

1a6) to trail (seed in sowing)

1a7) to cheer, draw, attract, gratify

1b) (Niphal) to be drawn out

1c) (Pual)

1c1) to be drawn out, be postponed, be deferred

1c2) to be tall

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singular
HVqi3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

fol'-o ('achar, radhaph; akoloutheo, dioko) :

Frequently the translation of 'achar, "after," e.g. Nu 14:24, "hath followed me fully," literally, "fulfilled after me" (Nu 32:11,12; De 1:36; Am 7:15); radhaph is "to pursue," and is often so translated; it is translated "follow" (Ps 23:6; Isa 5:11, etc.); "follow after" (Ge 44:4; Ex 14:4); reghel, "foot," is several times translated "follow" (literally, "at the foot of";

they will be sweet to him [the] clods of [the] wadi and after him every person he will follow and before him there not [is] number
וּ֝לְפָנָ֗יוu.le.fa.Nav and before him H6440 Conjunction · preposition · noun common masculine plural construct · suffix
2,127× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means face or presence, like being in front of someone or something. It's used in many contexts, like in Genesis, Exodus, and Psalms, to describe interactions and relationships.
Amplified meaning
a huge number, innumerable
Tyndale gloss
face
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.

Brown-Driver-Briggs Hebrew Lexicon (full)

[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces

face, faces

presence, person

technically, see one's face, i.e. appear before one, in one's presence

face of seraphim

face of animals

face (= surface) of ground

as adv.loc. before

for other phrases

with prepositions

base

Brown-Driver-Briggs glosses

H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces

. . presence, person

. technically, see one's face, i.e. appear before one, in one's presence

. face of seraphim

. face of animals

. face (= surface) of ground

. as adv. loc. before

. for other phrases

. with prepositions

Strong's Hebrew Dictionary

6440 paniym paw-neem'

plural (but always as singular) of an unused noun (paneh

{paw-neh'}; from 6437); the face (as the part that turns);

used in a great variety of applications (literally and

figuratively); also (with prepositional prefix) as a

preposition (before, etc.):--+ accept, a-(be- )fore(-time),

against, anger, X as (long as), at, + battle, + because (of),

+ beseech, countenance, edge, + employ, endure, + enquire,

face, favour, fear of, for, forefront(-part), form(-er

time, -ward), from, front, heaviness, X him(-self), +

honourable, + impudent, + in, it, look(-eth) (- s), X me, +

meet, X more than, mouth, of, off, (of) old (time), X on,

open, + out of, over against, the partial, person, + please,

presence, propect, was purposed, by reason of, + regard, right

forth, + serve, X shewbread, sight, state, straight, + street,

X thee, X them(-selves), through (+ - out), till, time(-s)

Read the full entry →
Translators Brief Hebrew Lexicon

פָּנֶה (pa.neh) — face: before.

: before/to/front

1) face

1a) face, faces

1b) presence, person

1c) face (of seraphim or cherubim)

1d) face (of animals)

1e) face, surface (of ground)

1f) as adv of loc/temp

1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before

1g) with prep

1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of

פָּנֶה (pa.neh) — face.

: face

1) face

1a) face, faces

1b) presence, person

1c) face (of seraphim or cherubim)

1d) face (of animals)

1e) face, surface (of ground)

1f) as adv of loc/temp

1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before

1g) with prep

1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | Prep | N-cp | Suff — Conjunction · preposition · noun common masculine plural construct · suffix
HC/R/Ncmpc/Sp3ms
The company it keepswords that stand beside it more often than chance
they will be sweet to him [the] clods of [the] wadi and after him every person he will follow and before him there not [is] number
אֵ֣ין'ein there not H369 Noun common · masculine singular construct
789× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Amplified meaning
have no, lack
Tyndale gloss
nothing
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought

to nothing, as nothing

cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not

אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not

in circumst. clauses

with inf. and ל׳, it is not to …

with prefixes

base

Brown-Driver-Briggs glosses

H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing

. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not

. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not

. in circumst. clauses

. with inf. and ל׳, it is not to …

. with prefixes

Strong's Hebrew Dictionary

369 'ayin ah'-yin

as if from a primitive root meaning to be nothing or not

exist; a non-entity; generally used as a negative

particle:--else, except, fail, (father-)less, be gone,

in(-curable), neither, never, no (where), none, nor, (any,

thing), not, nothing, to nought, past, un(-searchable),

well-nigh, without. Compare 370.

see HEBREW for 0370

Translators Brief Hebrew Lexicon

אַ֫יִן (a.yin) — nothing.

1) nothing, not, nought n

1a) nothing, nought neg

1b) not

1c) to have not (of possession) adv

1d) without w/prep

1e) for lack of

Morphologythe parsing behind the code
Berean parsing
Part — Noun common · masculine singular construct
HNcmsc
they will be sweet to him [the] clods of [the] wadi and after him every person he will follow and before him there not [is] number
מִסְפָּֽר׃mis.Par [is] number H4557 Noun common · masculine singular absolute
134× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a number or quantity, whether large or small, and can also mean a narrative or story. It is used in many biblical contexts to describe counting or recounting events. In the Bible, it appears in passages about census and genealogy.
Amplified meaning
count, quantity
Tyndale gloss
number
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מִסְפָּר (mispar) means 'number' or 'tale.' It can refer to definite or indefinite quantities, ranging from large to small. The word also encompasses concepts of narration and recounting. The entries consistently highlight its numerical and narrative aspects without significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

מִסְפָּר 133 n.m. number, tale

base

Brown-Driver-Briggs glosses

H4557 מִסְפָּר number, tale

Strong's Hebrew Dictionary

4557 micpar mis-pawr'

from 5608; a number, definite (arithmetical) or indefinite

(large, innumerable; small, a few); also (abstractly)

narration:--+ abundance, account, X all, X few, (in-)finite,

(certain) number(-ed), tale, telling, + time.

see HEBREW for 05608

Translators Brief Hebrew Lexicon

מִסְפָּר (mis.par) — number.

1) number, tale

1a) number

1a1) number

1a2) innumerable (with negative)

1a3) few, numerable (alone)

1a4) by count, in number, according to number (with prep)

1b) recounting, relation

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

num'-ber:

I. NUMBER AND ARITHMETIC

II. NOTATION OF NUMBERS

1. By Words

2. By Signs

3. By Letters

III. NUMBERS IN OLD TESTAMENT HISTORY

IV. ROUND NUMBERS

V. SIGNIFICANT NUMBERS

1. Seven and Its Multiples

(1) Ritual Use of Seven

(2) Historical Use of Seven

(3) Didactic or Literary Use of Seven

(4) Apocalyptic Use of Seven

2. The Number Three

3. The Number Four

4. The Number Ten

5. The Number Twelve

6. Other Significant Numbers

VI. GEMATRIA

LITERATURE

I. Number and Arithmetic.

The system of counting followed by the Hebrews and the Semites generally was the decimal system, which seems to have been suggested by the use of the ten fingers. Hebrew had separate words only for the first nine units and for ten and its multiples. Of the sexagesimal system, which seems to have been introduced into Babylonia by the Sumerians and which, through its development there, has influenced the measurement of time and space in the…

Smith's Bible Dictionary

Like most Oriental nations, it is probable that the Hebrews in their written calculations made use of the letters of the alphabet. That they did so in post-Babylonian times we have conclusive evidence in the Maccabaean coins; and it is highly probable that this was the ease also in earlier times. But though, on the one hand, it is certain that in all existing MSS of the Hebrew text of the Old Testament the numerical expressions are written at length, yet, on the other, the variations in the several versions between themselves and from the Hebrew text, added to the evident inconsistencies in numerical statement between certain passages of that text itself seems to prove that some shorter mode of writing was originally in vogue, liable to be misunderstood, and in fact misunderstood by copyists and translators. These variations appear to have proceeded from the alphabetic method of writing…

American Tract Society Bible Dictionary

Isa 65:11. See GAD 3.

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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