Job 21:33 — Word Study
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]
| Greek | English | Parsing |
|---|---|---|
| מָֽתְקוּ־ | they will be sweet | Verb, Qal, perfect third person common plural |
| ל֗וֹ | to him | Preposition, suffix |
| רִגְבֵ֫י | [the] clods of | Noun common, masculine plural construct |
| נָ֥חַל | [the] wadi | Noun common, masculine singular absolute |
| וְ֭אַחֲרָיו | and after him | Conjunction, suffix |
| כָּל־ | every | Noun common, masculine singular construct |
| אָדָ֣ם | person | Noun common, masculine singular absolute |
| יִמְשׁ֑וֹךְ | he will follow | Verb, Qal, imperfect third person masculine singular |
| וּ֝לְפָנָ֗יו | and before him | Conjunction, preposition, noun common masculine plural construct |
| אֵ֣ין | there not | Noun common, masculine singular construct |
| מִסְפָּֽר׃ | [is] number | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The clods of the valley are sweet to him; everyone follows behind him, and those before him are without number. |
| KJV | The clods of the valley shall be sweet unto him, and every man shall draw after him, as there are innumerable before him. |
| ASV | The clods of the valley shall be sweet unto him, And all men shall draw after him, As there were innumerable before him. |
| YLT | Sweet to him have been the clods of the valley, And after him every man he draweth, And before him there is no numbering. |
| WEB | The clods of the valley will be sweet to him. All men will draw after him, as there were innumerable before him. |
| BBE | The earth of the valley covering his bones is sweet to him, and all men come after him, as there were unnumbered before him. |
Translations consistently render מָֽתְקוּ־ as sweet in this verse.
The verse consists of a main clause followed by two additional phrases that expand on the subjects involved.







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 ›
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
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
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 3:17–18 | There the wicked cease from raging, and there the weary find rest. |
| 2 | Job 30:23 | Yes, I know that You will bring me down to death, to the place appointed for all the living. |
| 3 | Genesis 3:19 | By 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.” |
| 4 | Ecclesiastes 1:4 | Generations come and generations go, but the earth remains forever. |
| 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 — 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
It suggests that the wicked find comfort or pleasure in death, viewing it as a release from their troubles.
This indicates the influence of the wicked, as many are drawn to them and follow their ways, even in death.
It emphasizes the vast multitude that follows the wicked, suggesting their actions have far-reaching consequences.
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
- In what ways do I see the influence of the wicked in my own life or community?
- How can I find comfort in the face of injustice or suffering, as Job does?
- What does this verse teach about the nature of death and its perception?
- 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.
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 BibleThe 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 CommentaryThe 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 BibleOf 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 TestamentsJob 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 BibleVerse 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 Colleges33. 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 BibleThe 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
The clods of the valley are sweet to him; everyone follows behind him, and those before him are without number.
The clods of the valley will be sweet to him. All men will draw after him, as there were innumerable before him.
The clods of the valley are sweet to him; everyone follows behind him, and those before him are without number.
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
The clods of the valley shall be sweet unto him, and every man shall draw after him, as there are innumerable before him.
The clods of the valley shall be sweet unto him, And all men shall draw after him, As there were innumerable before him.
The clods of the valley shall be sweet unto him, and all men shall draw after him, as there were innumerable before him.
The clods of the valley will be sweet to him, and every man will draw after him, as there are innumerable before him.
The slimie valley shalbe sweete vnto him, and euery man shall draw after him, as before him there were innumerable.
Strictly literal
The clods of the valley are sweet unto him; and every man followeth suit after him, as there were innumerable before him.
Sweet to him have been the clods of the valley, And after him every man he draweth, And before him there is no numbering.
The clods of the valley have been sweet to him, || And he draws every man after him, || And there is no numbering before him.
Sweet are to him the clods of the valley; and after him succeedeth every man, as those that were before him are without number.
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
He hath been acceptable to the gravel of Cocytus, and he shall draw every man after him, and there are innumerable before him.
Simplified
Everyone attends their funeral service; a huge procession of people comes to pay their last respects.
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.
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.
מָֽתְקוּ־ ל֗וֹ רִגְבֵ֫י נָ֥חַל וְ֭אַחֲרָיו כָּל־ אָדָ֣ם יִמְשׁ֑וֹךְ וּ֝לְפָנָ֗יו אֵ֣ין מִסְפָּֽר׃
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.
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.
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.
[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
H4985 מָתֹק become or be sweet, pleasant
4985 mathaq maw-thak'
a primitive root; to suck, by implication, to relish, or
(intransitively) be sweet:--be (made, X take) sweet.
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)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
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.
[רֶ֫גֶב] n.m. clod of earth
base
H7263 רֶ֫גֶב
7263 regeb reh'-gheb
from an unused root meaning to pile together; a lump of
clay:--clod.
רֶ֫גֶב (re.gev) — clod.
clod (of earth)
N-mp — Noun common · masculine plural constructHNcmpc
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…
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.
נַ֫חַל n.m. torrent, torrent-valley, wady
base
[נַ֫חַל] n.[m.] perh. palm-tree;—only pl. abs., Nu 24:6
ref
H5158a נַ֫חַל torrent, torrent-valley, wady H5158b נַ֫חַל perh. palm-tree
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
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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.
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.
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.
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
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)
Conj | Prep | Suff — Conjunction · suffixHC/Acmpc/Sp3ms
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.
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
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)
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
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)
N-ms — Noun common · masculine singular constructHNcmsc
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.
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
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
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
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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.
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
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
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.
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
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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";
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.
[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
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
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)
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…
Conj | Prep | N-cp | Suff — Conjunction · preposition · noun common masculine plural construct · suffixHC/R/Ncmpc/Sp3ms
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.
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
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
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
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
Part — Noun common · masculine singular constructHNcmsc
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.
מִסְפָּר 133 n.m. number, tale
base
H4557 מִסְפָּר number, tale
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
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
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
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…
Isa 65:11. See GAD 3.
