Job 24:12 — Word Study
WLCמֵ֘עִ֤יר מְתִ֨ים׀ יִנְאָ֗קוּ וְנֶֽפֶשׁ־ חֲלָלִ֥ים תְּשַׁוֵּ֑עַ וֶ֝אֱל֗וֹהַּ לֹא־ יָשִׂ֥ים תִּפְלָֽה׃
BSAFrom the cityʻîyr [populous city, urban area] ◂menmath [grown men, a few individuals] groannâʼaq▸ [express deep sadness, cry out in pain] and the soulsnephesh [living beings, essence of a person] of the woundedchâlâl [slain, hurt, or profaned ones] cry outshâvaʻ▸ [shout for help, freedom from trouble] ◂yet Godʼĕlôwahh [Eloah, the one true God] chargessûwm▸ [regards, sets] no onelôʼ with wrongdoingtiphlâh [folly, foolish behavior, emptiness]
| Greek | English | Parsing |
|---|---|---|
| מֵ֘עִ֤יר | from [the] city | Preposition, noun common feminine singular absolute |
| מְתִ֨ים׀ | men | Noun common, masculine plural absolute |
| יִנְאָ֗קוּ | they groan | Verb, Qal, imperfect third person masculine plural |
| וְנֶֽפֶשׁ־ | and [the] throat of | Conjunction, noun common feminine singular construct |
| חֲלָלִ֥ים | [those] fatally wounded | Adj |
| תְּשַׁוֵּ֑עַ | it cries for help | Verb, Piel, imperfect third person feminine singular |
| וֶ֝אֱל֗וֹהַּ | and God | Conjunction, noun common masculine singular absolute |
| לֹא־ | not | Particle |
| יָשִׂ֥ים | he puts | Verb, Qal, imperfect third person masculine singular |
| תִּפְלָֽה׃ | offensiveness | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | From the city, men groan, and the souls of the wounded cry out, yet God charges no one with wrongdoing. |
| KJV | Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly to them. |
| ASV | From out of the populous city men groan, And the soul of the wounded crieth out: Yet God regardeth not the folly. |
| YLT | Because of enmity men do groan, And the soul of pierced ones doth cry, And God doth not give praise. |
| WEB | From out of the populous city, men groan. The soul of the wounded cries out, yet God doesn’t regard the folly. |
| BBE | From the town come sounds of pain from those who are near death, and the soul of the wounded is crying out for help; but God does not take note of their prayer. |
Translations agree on the essence of the verse, particularly regarding the concept of wrongdoing.
The structure features a main clause followed by additional phrases that expand on the subjects and God's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמַת
verbנָאַק
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 24:12
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 Injusticegenerated
Job 24:12 presents a poignant scene where the cries of men and the souls of the wounded resonate from the city. Job reflects on the suffering of those who are wronged, emphasizing the silence of God in the midst of their pain. This verse is part of a larger discourse on the injustices faced by the innocent, paralleling themes found in Exodus 2:23-24 where the cries of the Israelites reach God during their oppression in Egypt.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 1:13–14 | They worked the Israelites ruthlessly |
| 2 | Exodus 2:23–24 | After a long time, the king of Egypt died. The Israelites groaned and cried out under their burden of slavery, and their cry for deliverance from bondage ascended to God. |
| 3 | Exodus 22:27 | because his cloak is the only covering he has for his body. What else will he sleep in? And if he cries out to Me, I will hear, for I am compassionate. |
| 4 | Judges 10:16 | So they put away the foreign gods from among them and served the LORD, and He could no longer bear the misery of Israel. |
| 5 | Psalm 12:5 | “For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.” |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — תִּפְלָה, tif.Lahgenerated
The Hebrew word תִּפְלָה (*tiphlah*) denotes offensiveness or folly. It is a feminine noun that captures the essence of foolish or morally unsound behavior, often warning against actions that lack substance or wisdom. The parsing indicates it is in the singular form, emphasizing a specific instance of folly.
This word appears in contexts that highlight the emptiness of certain actions or decisions, suggesting that Job sees the lack of accountability for wrongdoing as a significant folly in the world.
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 main verb יִנְאָ֗קוּ, they groan, governs the structure of the verse, with several phrases providing additional context. The sentence begins with a prepositional phrase indicating the source of the groans, followed by the subject and the actions of both the men and the souls.
The arrangement highlights the cries of the men and the souls of the wounded, emphasizing their plight before introducing God's response, or lack thereof.
Septuagint Backgroundgenerated
The Septuagint translates עִיר as πόλεως, meaning 'city.' This choice reflects a direct correspondence to the Hebrew, maintaining the focus on a populated area.
For תִּפְלָה, the LXX does not provide a direct equivalent, indicating a potential interpretive gap in how the concept of wrongdoing is understood in the Greek context.
In plain words — the whole versegenerated
Job 24:12 describes how men from the city groan and the souls of the wounded cry out, yet God does not hold anyone accountable for their wrongdoing. This verse highlights the suffering of the innocent and the silence of God in response.
Frequently Asked Questionsgenerated
Job refers to those who have been fatally harmed or oppressed, emphasizing their suffering and the cries for justice.
Job is lamenting the apparent lack of divine justice, questioning why God does not intervene in the face of human suffering.
This verse encapsulates Job's struggle with the reality of suffering and the perceived silence of God, a central theme throughout the book.
Job's reflections encourage readers to consider the complexities of suffering and the nature of divine justice in a world filled with pain.
Reflection Questionsgenerated
- In what ways do I see suffering in the world around me, and how do I respond to it?
- How can I better understand the concept of justice in light of Job's reflections?
- What actions can I take to support those who are suffering or wronged in my community?
- How does this verse challenge my understanding of God's role in human suffering?
The early church on this verse — how the Fathers read it
Early commentators reflect on this verse's themes of suffering and divine justice, drawing insights from Job's lament.
They have caused men to groan out of the cities. And the soul of the wounded crieth, and God suffereth him not to go unavenged.Early Church Fathers on Job 24 →
He says this again to his friends with a bit of hesitation, If afflictions entirely derive from sins, why did he who observes all that happens on earth allow them to go without being visited by him? “And they took no notice,” that is,Early Church Fathers on Job 24 →
“They have snatched the fatherless from the breast.” They have lamentably and mercilessly taken away the child who still nursed and hanged from his mother’s breast.Early Church Fathers on Job 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 24:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMen groan from out of the city,.... Because of the oppressions and injuries done to them, so that not only the poor in the country that were employed in the fields, and oliveyards, and vineyards,
Read John Gill on Job 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySome remove the landmarks; they violently take away flocks, and feed thereof. Instances of the wicked doing the worst deeds with seeming impunity. Some - the wicked.
Read Robert Jamieson on Job 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMen groan under the burden of injuries and grievous oppressions. From out of the city; not only in deserts or less inhabited places, where these tyrants have the greater opportunity and advantage to practise their villanies; but even in cities, where there is a face of order and government, and courts of justice, and a multitude of people to observe and restrain such actions; whereby they plainly declare that they neither fear God nor reverence man. The soul of the wounded; either, 1. Properly, their soul sympathizing with the body, and being grieved for its insupportable miseries, crieth to God and men for help. Or rather, 2. The life or blood (which oft cometh under that name) of those…
Read Matthew Poole on Job 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 24:12 Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly [to them].Ver. 12. Men groan from out of the city] viz. Under the pressures of their oppressors. Thus did Jerusalem, that faithful city, when once become a harlot; it was full of judgment, righteousness lodged in it; but now murderers, Isaiah 1:21. The like did the city of Rome, when, under the government of Marius set up against Sulla, she cried out that the remedy was worse than the disease; and under Pompey, Calamitas nostra magnus est; Our calamity is great, and under the Caesars, that the names of their good emperors might all be set down in the compass of a signet ring; and again…
Read John Trapp on Job 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Men groan from out of the city.—Here a survey of the oppressions wrought within the city walls is taken. Yet God layeth not folly to them.—That is, to those who are the cause of their wrongs, their oppressors.
Read Charles John Ellicott on Job 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Men groan from out of the city] This is a new paragraph. After having shown the oppressions carried on in the country, he takes a view of those carried on in the town. Here the miseries are too numerous to be detailed. The poor in such places are often in the most wretched state; they are not only badly fed, and miserably clothed, but also most unwholesomely lodged. I was once appointed with a benevolent gentleman, J. S., Esq., to visit a district in St. Giles's London, to know the real state of the poor. We took the district in House Row, and found each dwelling full of people, dirt, and wretchedness. Neither old nor young had the appearance of health: some were sick, and others…
Read AdamClarke on Job 24 →CambridgeThe Cambridge Bible for Schools and Colleges12. Men groan from out of the city] Rather, according to the pointing, from out of the populous city they groan. In this, however, there is no parallelism to the “soul of the wounded” in next clause. By a slight change of pointing, and as read by the Syriac, the sense is obtained: from out the city the dying groan. The phrase “from out” means merely “in connexion with” or in the cities, comp. Psalms 72:16. Reference is made to the cities in order to indicate that this injustice and cruel oppression suffered by men is universal, in city and country alike. layeth not folly to them] Rather, regardeth not the folly, or, wrong. The same word occurred in ch. Job 1:22, see note. All this…
Read Cambridge on Job 24 →Albert Barnes1798–1870Barnes' Notes on the BibleMen groan from out of the city - The evident meaning of this is, that the sorrows caused by oppression were not confined to the deserts and to solitary places; were not seen only where the wandering
Read Albert Barnes on Job 24 →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
From the city, men groan, and the souls of the wounded cry out, yet God charges no one with wrongdoing.
From out of the populous city, men groan. The soul of the wounded cries out, yet God doesn’t regard the folly.
From the city, men groan, and the souls of the wounded cry out, yet God charges no one with wrongdoing.
From the city the dying groan, and the wounded cry out for help, but God charges no one with wrongdoing.
Tyndale line
Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly to them.
From out of the populous city men groan, And the soul of the wounded crieth out: Yet God regardeth not the folly.
From out of the populous city men groan, and the soul of the wounded crieth out: yet God imputeth it not for folly.
Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly to them .
Men cry out of the citie, and the soules of the slayne cry out: yet God doth not charge them with follie.
Strictly literal
Men groan from out of the city, and the soul of the wounded crieth out; and God imputeth not the impiety.
Because of enmity men do groan, And the soul of pierced ones doth cry, And God doth not give praise.
Men groan because of enmity, || And the soul of pierced ones cries, || And God does not give praise.
Out of a populous city is groaning heard, and the soul of the deadly wounded crieth out: yet God regardeth it not as an offence.
From out of the city the dying groan, and the throat of the wounded cries out for help. But God does not ascribe blame
From the Latin
Out of the cities they have made men to groan, and the soul of the wounded hath cried out, and God doth not suffer it to pass unrevenged.
Simplified
In the city the dying groan, and the wounded cry for help, but God ignores their prayers.
From the town come sounds of pain from those who are near death, and the soul of the wounded is crying out for help; but God does not take note of their prayer.
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 show some agreement in the overall message of the verse, although the Septuagint's specific word choices differ. The MT captures the essence of the Hebrew text closely, while the LXX reflects a different interpretive approach.
מֵ֘עִ֤יר מְתִ֨ים׀ יִנְאָ֗קוּ וְנֶֽפֶשׁ־ חֲלָלִ֥ים תְּשַׁוֵּ֑עַ וֶ֝אֱל֗וֹהַּ לֹא־ יָשִׂ֥ים תִּפְלָֽה׃
5 of the 10 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 24:12
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 עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
מַת (mat) refers to a male or man, often used in both prose and poetry. The term emphasizes adult males and can imply a group of men, sometimes with less focus on gender. It is derived from a related word, but its usage is primarily in the plural form.
[מַת] n.m. male, man
males, men
usu. less emphasis on sex
elsewhere only poet.
base
H4962 [מַת] male, man
4962 math math
from the same as 4970; properly, an adult (as of full
length); by implication, a man (only in the plural):--+ few,
X friends, men, persons, X small.
see HEBREW for 04970
מַת (mat) — man.
1) male, man
1a) males, men
1b) few men (in prose)
1b1) less emphasis on sex
1c) men (poetic)
1c1) less emphasis on sex
N-mp — Noun common · masculine plural absoluteHNcmpa
נָאַק (na'aq) is a primitive root meaning to groan. The entries consistently define it as a verb in the Qal stem, emphasizing the action of groaning.
H5008 נָאַק
5008 na'aq naw-ak'
a primitive root; to groan:--groan.
נָאַק (na.aq) — to groan.
(Qal) to groan
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
gron (na'aq, 'anaq; stenazo, embrimaomai): The English word, noun and verb, is an attempt to imitate the vocal sound which is expressive of severe pain or distress, physical or mental. It is cognate with the Scottish dialect word girn, and with grin in its original obsolete sense, as used in the Anglican Prayer-book version of Ps 59:6,14, "grin like a dog and go about the city"; here "grin" is a translation of hamah, and means the sound of the nightly howling of the pariah dogs in Jerusalem and other oriental cities. It is used in the Old Testament:
(1) To denote the expression accompanying physical suffering, as in the case of the Israelites in Egypt oppressed by Pharaoh's taskmasters (Ex 2:24; 6:5), or in Palestine under the yoke of the Canaanites (
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Conj | N-cs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חָלָל (chalal) primarily means 'pierced' or 'slain,' often in a context of fatal wounding. It can also refer to something that is 'profaned' or 'defiled.' The word is built from the root associated with piercing and carries both literal and figurative meanings related to death and pollution.
חָלָל 90 n.m. pierced
pierced, fatally wounded
slain
base
חָלָל adj. profaned
base
H2491a חָלָל pierced H2491b חָלָל profaned
2491 chalal khaw-lawl'
from 2490; pierced (especially to death); figuratively,
polluted:--kill, profane, slain (man), X slew, (deadly)
wounded.
see HEBREW for 02490
חָלָל (cha.lal) — slain: killed.
: killed
1) slain, fatally wounded, pierced
1a) pierced, fatally wounded
1b) slain
Also means: cha.lal (חָלָל ": wounded" H2491H)
חָלָל (cha.lal) — profaned.
adj
1) (CLBL) profaned
1a) defiled, profaned (by divorce)
חָלָל (cha.lal) — slain: wounded.
: wounded
1) slain, fatally wounded, pierced
1a) pierced, fatally wounded
1b) slain
Adj — AdjHAampa
שָׁוַע (shava`) is a Hebrew verb meaning to cry out, particularly for help. It is a primitive root that conveys the idea of calling for freedom from trouble, used in a causative and reflexive sense. The entries consistently indicate its use in the Piel form to express a loud cry or shout.
[שָׁוַע] vb. Pi. cry out for help
base
H7768 שָׁוַע pi. cry out for help
7768 shava` shaw-vah'
a primitive root; properly, to be free; but used only
causatively and reflexively, to halloo (for help, i.e. freedom
from some trouble):--cry (aloud, out), shout.
שָׁוַע (sha.va) — to cry.
(Piel) to cry out (for help), shout
V-Piel-Imperf-3fs — Verb · Piel · imperfect third person feminine singularHVpi3fs
With the sense of that which brings aid, support, or deliverance, "help" (noun and vb.) represents a large variety of words in Hebrew and Greek (noun 7, verb 16). A principal Hebrew word is `azar, "to help," with the corresponding nouns `ezer, `ezrah; a chief Greek word is boetheo (Mt 15:25; Mr 9:22,24, etc.). True help is to be sought for in Yahweh, in whom, in the Old Testament, the believer is constantly exhorted to trust, with the renouncing of all other confidences (Ps 20:2; 33:20; 42:5; 46:1; 115:9,10,11; 121:2; Isa 41:10,13,14, etc.). In Ro 8:26 it is said, "the Spirit also helpeth our infirmity," the verb here…
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
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…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
תִּפְלָה (tiphlah) refers to concepts of folly and moral unsavouriness. It is associated with emptiness and frivolity, indicating something that is foolish or unseemly. The word is built from a root related to frivolity, and it captures a range of meanings related to foolishness and moral shortcomings.
תִּפְלָה n.f. (moral) unsavouriness, unseemliness
base
H8604 תִּפְלָה (moral) unsavouriness, unseemliness
8604 tiphlah tif-law'
from the same as 8602; frivolity:--folly, foolishly.
see HEBREW for 08602
תִּפְלָה (tiph.lah) — folly.
1) that which is empty, folly, silly, foolish
2) (BDB) unsavouriness, unseemliness (moral)
N-fs — Noun common · feminine singular absoluteHNcfsa