Job 23:16 — Word Study
WLCוְ֭אֵל הֵרַ֣ךְ לִבִּ֑י וְ֝שַׁדַּ֗י הִבְהִילָֽנִי׃
BSA◂Godʼêl [Elohim, the supreme Creator] has made my heartlêb [the seat of feelings, will, and intellect] faintrâkak■ [soft, weak, or troubled] ◂the AlmightyShadday [Shadday, all-powerful and mighty] has terrified mebâhal■ [dismayed, alarmed, or troubled]
| Greek | English | Parsing |
|---|---|---|
| וְ֭אֵל | and God | Conjunction, noun common masculine singular absolute |
| הֵרַ֣ךְ | he has made faint | Verb, Hiphil, perfect third person masculine singular |
| לִבִּ֑י | heart my | Noun common masculine singular construct, suffix |
| וְ֝שַׁדַּ֗י | and [the] Almighty | Conjunction, noun proper |
| הִבְהִילָֽנִי׃ | he has terrified me | Verb hiphil perfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | God has made my heart faint; the Almighty has terrified me. |
| KJV | For God maketh my heart soft, and the Almighty troubleth me: |
| ASV | For God hath made my heart faint, And the Almighty hath terrified me; |
| YLT | And God hath made my heart soft, And the Mighty hath troubled me. |
| WEB | For God has made my heart faint. The Almighty has terrified me. |
| BBE | For God has made my heart feeble, and my mind is troubled before the Ruler of all. |
Where they part company is הֵרַךְ — see How Translations Differ.
Two main clauses driven by verbs that show Job's emotional state and God's impact on him.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵל
verbרָכַךְ
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 23:16
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 Lamentgenerated
Job 23:16 reveals Job's profound distress as he feels the weight of God's actions upon him. He acknowledges that God has made his heart faint and that the Almighty has instilled fear within him. This passage is part of Job's larger discourse on suffering and divine justice, where he grapples with his understanding of God's nature and his own suffering, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:14 | I am poured out like water, and all my bones are disjointed. My heart is like wax; it melts away within me. |
| 2 | Isaiah 6:5 | Then I said: “Woe is me, for I am ruined, because I am a man of unclean lips dwelling among a people of unclean lips; for my eyes have seen the King, the LORD of Hosts.” |
| 3 | Isaiah 57:16 | For I will not accuse you forever, nor will I always be angry; for then the spirit of man would grow weak before Me, with the breath of those I have made. |
| 4 | Job 27:2 | “As surely as God lives, who has deprived me of justice— the Almighty, who has embittered my soul— |
| 5 | Ruth 1:20 | “Do not call me Naomi, ” she replied. “Call me Mara, because the Almighty has dealt quite bitterly with me. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֵל, Ve.'elgenerated
The Hebrew word אֵל (*'el*) conveys the idea of might or strength and is often used to refer to God. It encompasses the concept of power, making it central to understanding the biblical portrayal of God as the Almighty.
In this verse, אֵל emphasizes God's supreme authority and strength, which Job feels acutely in his suffering. The parsing indicates it is a noun, singular, and serves as the subject of the sentence, establishing God as the source of Job's distress.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The structure of the verse centers around two main clauses: the first is governed by the verb הֵרַךְ, he has made faint, and the second by הִבְהִילָֽנִי, he has terrified me. Job's heart is the object of the first clause, while the second clause emphasizes the fear instilled by the Almighty.
This arrangement highlights Job's emotional state, with the verbs indicating actions taken by God that directly affect Job's heart and mind.
Septuagint Backgroundgenerated
In the Septuagint, אֵל is rendered as κύριος, which translates to 'Lord'. This choice reflects a broader understanding of God's authority and power in the Greek context.
שַׁדַּי is translated as παντοκράτωρ, meaning 'Almighty' or 'All-Powerful', emphasizing God's omnipotence, consistent with the Hebrew meaning.
In plain words — the whole versegenerated
Job 23:16 shows Job expressing his deep distress, stating that God has made him feel weak and that the Almighty has terrified him. This reflects Job's struggle with his suffering and his perception of God's role in it.
Frequently Asked Questionsgenerated
Job is expressing his emotional and spiritual weakness, feeling overwhelmed by God's presence and actions.
Job uses 'the Almighty' to emphasize God's supreme power and authority, which he feels in his suffering.
In the Bible, the heart represents the center of feelings, will, and intellect, so Job's heart being faint indicates his emotional turmoil.
Job's fear reflects a deep understanding of God's power, reminding us of the reverence and awe that one should have in the presence of the Almighty.
Reflection Questionsgenerated
- In what ways have I felt God's presence in my life, and how has it affected my heart?
- How can I respond to feelings of fear or weakness like Job did?
- What does it mean to me to acknowledge God as the Almighty in my own life?
- How can I find strength in my relationship with God when I feel overwhelmed?
The early church on this verse — how the Fathers read it
Early church fathers comment on Job's lament, interpreting his suffering and God's role in it.
This unexpected disaster, he says, did not happen according to human logic. I discern that this blow comes from the hand of God.Early Church Fathers on Job 23 →
For God maketh my heart soft, and the Almighty troubleth me. By divine gift the heart of the righteous man is said to be made soft, in that it is penetrated with the fear of the judgment from Above.Early Church Fathers on Job 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 23:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor God maketh my heart soft,.... Not tender as Josiah's was, 2 Kings 22:19, or as the heart of every penitent is, when God makes it humble and contrite by his spirit and grace, or takes away the
Read John Gill on Job 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor God maketh my heart soft, and the Almighty troubleth me: Soft - faint. Hath melted my courage. Here again Job's language is that of Jesus Christ (Psalms 22:14, "My heart is like wax: it is melted in the midst of my bowels").
Read Robert Jamieson on Job 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSoft, or tender. He hath bruised, and broken, or melted it, so that I have no spirit, nor courage, nor strength in me, as this or the like phrase is used, .
Read Matthew Poole on Job 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 23:16 For God maketh my heart soft, and the Almighty troubleth me:Ver. 16. For God maketh my heart soft] Methinks I feel it fall asunder in my bosom like drops of water, and dissolved with manifold afflictions, so that I am hardly able to bear up any longer; I am almost done, as we use to speak, and my heart faileth me. How should it do otherwise when God withdraweth from his own the supplies of his Spirit, Philippians 1:19, that Spirit of power, of love, and of a sound mind, 2 Timothy 1:7 Acts 20:22, saith that great apostle, "And now, behold, I go bound in the spirit up to Jerusalem," &c. Whereupon Dr Preston gives this good note, The Spirit hemmeth us about, comprehendeth and keepeth…
Read John Trapp on Job 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) For God maketh my heart soft.—That is, “He has made it full of apprehension and fear, and the Almighty hath troubled me in these two respects: that He did not cut me off before the darkness, so that I had never been born, or that He did not hide darkness from mine eyes after giving me life.” (Comp. Job 3:11; Job 3:20, &c.) We may understand this of the physical suffering to which he was subjected, or of the mental distress and perplexity under which he laboured.
Read Charles John Ellicott on Job 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. For God maketh my heart soft] Prostrates my strength, deprives me of courage, so that I sink beneath my burden, and I am troubled at the thought of the Almighty, the self-sufficient and eternal Being.
Read AdamClarke on Job 23 →CambridgeThe Cambridge Bible for Schools and Colleges16. For God maketh] Or, and God. The emphasis is on God; it is God,—the thought that God should act in this unrighteous manner—that makes his heart “soft,” i. e. makes him faint-hearted and terror-stricken.
Read Cambridge on Job 23 →Albert Barnes1798–1870Barnes' Notes on the BibleFor God maketh my heart soft - That is, “faint.” He takes away my strength; compare the notes at Isaiah 7:4. This effect was produced on Job by the contemplation of the eternal plan and the power of God.
Read Albert Barnes on Job 23 →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
God has made my heart faint; the Almighty has terrified me.
For God has made my heart faint. The Almighty has terrified me.
God has made my heart faint; the Almighty has terrified me.
Indeed, God has made my heart faint; the Almighty has terrified me.
Tyndale line
For God maketh my heart soft, and the Almighty troubleth me:
For God hath made my heart faint, And the Almighty hath terrified me;
For God hath made my heart faint, and the Almighty hath troubled me:
For God maketh my heart soft, and the Almighty troubleth me:
For God hath softened mine heart, and the Almightie hath troubled me.
Strictly literal
For God hath made my heart soft, and the Almighty troubleth me;
And God hath made my heart soft, And the Mighty hath troubled me.
And God has made my heart soft, || And the Mighty has troubled me.
Still God hath made timid my heart, and the Almighty hath terrified me;
For God has made my heart weak; the Almighty has terrified me.
From the Latin
God hath softened my heart, and the Almighty hath troubled me.
Simplified
God has made me faint-hearted; the Almighty has scared me to death.
For God has made my heart feeble, and my mind is troubled before the Ruler of all.
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, "וְ֭אֵל הֵרַ֣ךְ לִבִּ֑י וְ֝שַׁדַּ֗י הִבְהִילָֽנִי׃", which translates to "God has made my heart faint; the Almighty has terrified me." The Septuagint agrees with the Masoretic Text in meaning, as all five words correspond directly, although the word order may differ. There are no significant differences in the core message between these two texts. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, confirming the consistency of the reading across these ancient witnesses.
וְ֭אֵל הֵרַ֣ךְ לִבִּ֑י וְ֝שַׁדַּ֗י הִבְהִילָֽנִי׃
5 of the 5 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 23:16
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.
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
רָכַךְ (rakak) means to be tender, weak, or soft. It can describe a tender heart, timidity, or soft words, and can also imply causing someone to be weak. The entries suggest a range of meanings from emotional softness to physical gentleness.
[רָכַךְ] vb. be tender, weak, soft
Qal
be tender, weak, of heart
be soft, of treacherous words
Pu. it has not been softened, mollified, with oil
Hiph. causat. of Qal 1 a.
base
H7401 רָכַךְ be tender, weak, soft
7401 rakak raw-kak'
a primitive root; to soften (intransitively or transitively),
used figuratively:--(be) faint((-hearted)), mollify, (be,
make) soft(-er), be tender.
רָכַךְ (ra.khakh) — be tender.
1) to be tender, be soft, be weak
1a) (Qal)
1a1) to be tender, be weak (of heart)
1a1a) to be timid, be fearful
1a1b) to be softened, be penitent
1a2) to be soft (of treacherous words)
1b) (Pual) to be softened
1c) (Hiphil) to cause to be weak
1d) (Niphal) tender
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
fant (`ayeph, `uph, ya`aph, `alaph, aTaph, dawway, yaghea`, macac, rakhakh, paghar, kahah; ekluo, ekkakeo, kamno): The Hebrew vocabulary for the depressing physical conditions and mental emotions which are rendered in the King James Version by the English words "faint," "fainthess," and other compounds of that stem, is, as will be seen above, wide and varied in derivation. The 11 Hebrew and 3 Greek words and their derivatives are used in 62 passages in the King James Version to express these conditions.
`Ayeph is used to express the exhaustion from fatigue and hunger in the case of Esau (Ge 25:29,30). This and its variants come from a root which primarily means "to cover or conceal," therefore "to be dark or obscure," and so, figuratively, "to be faint or depressed." Israel's helpless state when harassed by Amalek (
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
שַׁדַּי (Shadday) is a Hebrew word meaning 'Almighty' and is often used to refer to God. It is derived from a root that suggests self-sufficiency. The entries indicate that this term emphasizes God's power and might, and it is recognized as another name for the LORD (יהוה).
שַׁדַּי 48 n.m.dei (etym. dub. (1) (self-)sufficient. (2) = Almighty)
base
H7706 שַׁדַּי (etym. dub. (1) (self-)sufficient. (2) = Almighty)
7706 Shadday shad-dah'-ee
from 7703; the Almighty:--Almighty.
see HEBREW for 07703
שַׁדַּי (shad.day) — Almighty.
Shaddai, the Almighty (God)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means almighty, most powerful
Conj | N-proper — Conjunction · noun properHC/Npt
ol-mit'-i:
(1) (shaddai (Ge 17:1)): Found in the Old Testament forty-eight times, most of these in the Book of Job; it occurs either alone or in combination with 'el, "God"). The root meaning is uncertain.
(2) (pantokrator), the exclusive translation of this Greek word in the New Testament, found principally in Re (nine times), once besides (2Co 6:18). Its occurrence in the Apocrypha is frequent. See GOD, NAMES OF.
בָּהַל (bahal) is a Hebrew verb that conveys a range of meanings related to disturbance and haste. It can mean to be disturbed, terrified, or anxious, as well as to act hastily or make haste. The entries indicate various grammatical forms, including Niph, Pi, Pu, and Hiph, which reflect different nuances of dismay and urgency.
[בָּהַל] vb.
Niph.
be disturbed, dismayed, terrified
be in haste, hasty
Pi.
dismay, terrify
hasten, make haste, act hastily
Pu. hastened; hastily gained
Hiph.
dismay, terrify
(late) hasten, hurry
base
H926 בָּהַל . . be disturbed, dismayed, terrified
. be in haste, hasty
. . dismay, terrify
. hasten, make haste, act hastily
. hastened; hastily gained
. . dismay, terrify
. (late) hasten, hurry
926 bahal baw-hal'
a primitive root; to tremble inwardly (or palpitate), i.e.
(figuratively) be (causative, make) (suddenly) alarmed or
agitated; by implication to hasten anxiously:--be (make)
affrighted (afraid, amazed, dismayed, rash), (be, get, make)
haste(-n, -y, -ily), (give) speedy(-ily), thrust out, trouble,
vex.
בָּהַל (ba.hal) — to dismay.
1) to disturb, alarm, terrify, hurry, be disturbed, be anxious, be afraid, be hurried, be nervous
1a) (Niphal)
1a1) to be disturbed, dismayed, terrified, anxious
1a2) to be in haste, be hasty
1b) (Piel)
1b1) to make haste, act hastily, be hurried, be hastened
1b2) to dismay, terrify
1c) (Pual)
1c1) to hasten
1c2) hastened, hastily gained (part.)
1d) (Hiphil)
1d1) to hasten, hurry, make haste
1d2) to dismay, terrify
V-Hiphil-Perf-3ms | Suff — Verb hiphil perfect third person masculine singular · suffixHVhp3ms/Sp1bs