Job 24:17 — Word Study
WLCכִּ֤י יַחְדָּ֨ו׀ בֹּ֣קֶר לָ֣מוֹ צַלְמָ֑וֶת כִּֽי־ יַ֝כִּ֗יר בַּלְה֥וֹת צַלְמָֽוֶת׃
BSAForkîy [because of their nature] deep darknesstsalmâveth [thick darkness, shadow of death] is theiryachad morningbôqer [break of day, time of new beginnings] surelykîy they are friends withnâkar▸ [united, familiar] the terrorsballâhâh [dreadful events, alarms] of darknesstsalmâveth [deep distress, the grave]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| יַחְדָּ֨ו׀ | together | Adverb |
| בֹּ֣קֶר | [is] morning | Noun common, masculine singular absolute |
| לָ֣מוֹ | for them | Preposition, suffix |
| צַלְמָ֑וֶת | deep darkness | Noun common, masculine singular absolute |
| כִּֽי־ | for | Particle |
| יַ֝כִּ֗יר | he is acquainted with | Verb, Hiphil, imperfect third person masculine singular |
| בַּלְה֥וֹת | [the] terrors of | Noun common, feminine plural construct |
| צַלְמָֽוֶת׃ | deep darkness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For to them, deep darkness is their morning; surely they are friends with the terrors of darkness! |
| KJV | For the morning is to them even as the shadow of death: if one know them, they are in the terrors of the shadow of death. |
| ASV | For the morning is to all of them as thick darkness; For they know the terrors of the thick darkness. |
| YLT | When together, morning [is] to them death shade, When he discerneth the terrors of death shade. |
| WEB | For the morning is to all of them like thick darkness, for they know the terrors of the thick darkness. |
| BBE | For the middle of the night is as morning to them, they are not troubled by the fear of the dark. |
Where they part company is in the details of the rendering of צַלְמָ֑וֶת — see How Translations Differ.
The sentence has a main clause with subordinate phrases that clarify the subject and the nature of their experience.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבֹּקֶר
verbנָכַר
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 24:17
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 — The Fate of the Wickedgenerated
Job 24:17 reveals the grim reality faced by those who choose wickedness. They live in a state of deep darkness, which they perceive as their morning, indicating their complete immersion in evil. This passage is part of a larger discourse where Job contemplates the injustices of life and the apparent prosperity of the wicked, contrasting it with their ultimate fate, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 3:5 | May darkness and gloom reclaim it, and a cloud settle over it; may the blackness of the day overwhelm it. |
| 2 | Psalm 73:18–19 | Surely You set them on slick ground; You cast them down into ruin. |
| 3 | Jeremiah 2:26 | As the thief is ashamed when he is caught, so the house of Israel is disgraced. They, their kings, their officials, their priests, and their prophets |
| 4 | 2 Corinthians 5:10–11 | For we must all appear before the judgment seat of Christ, that each one may receive his due for the things done in the body, whether good or bad. |
| 5 | Revelation 6:16–17 | And they said to the mountains and the rocks, “Fall on us and hide us from the face of the One seated on the throne, and from the wrath of the Lamb. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — צַלְמָ֑וֶת, tzal.Ma.vetgenerated
The Hebrew word צַלְמָ֑וֶת (tzal.Mavet) literally means 'shadow of death' or 'deep darkness.' It is a noun that describes a state or place of extreme danger and calamity, often used metaphorically to represent death or profound distress. The parsing indicates it is a masculine singular noun, emphasizing its singular and grave nature.
This term appears in contexts that highlight fear and the unknown, suggesting that for the wicked, deep darkness is not just a physical state but a spiritual condition. The use of this word in Psalm 23:4 also illustrates its association with death and the grave.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that deep darkness is depicted as a morning for the wicked.
Sentence Structuregenerated
The main clause is governed by the verb יַ֝כִּ֗יר, he is acquainted with, which connects two phrases: the subject בֹּ֣קֶר (morning) and the predicate צַלְמָ֑וֶת (deep darkness). This structure emphasizes the stark contrast between the expected brightness of morning and the deep darkness that the wicked embrace.
The Hebrew word order places emphasis on the subject and predicate, highlighting the unsettling reality that for the wicked, darkness is their chosen state.
Septuagint Backgroundgenerated
In the Septuagint, the word צַלְמָ֑וֶת is rendered as σκιὰ (shadow), which suggests a similar understanding of darkness as a metaphor for death and calamity. This choice aligns with the Hebrew meaning but may also imply a broader interpretation of the shadows that envelop the wicked.
The Septuagint's use of σκιὰ emphasizes the ominous presence of darkness, reinforcing the theme of fear and danger associated with the wicked's existence.
In plain words — the whole versegenerated
Job 24:17 describes how the wicked live in deep darkness, which they see as their morning. They are familiar with the terrors that come from this darkness, suggesting a life filled with fear and danger. This verse highlights the grim reality of their existence.
Frequently Asked Questionsgenerated
It means that the wicked are so immersed in their evil ways that they perceive darkness as a normal state, rather than something to fear.
This verse underscores the apparent prosperity of the wicked in contrast to the suffering of the righteous, a central theme in Job's exploration of divine justice.
The terrors of darkness refer to the fears and dangers that accompany a life of wickedness, suggesting that the wicked are not only surrounded by darkness but also by the consequences of their actions.
Darkness is often a metaphor for death and despair in the Bible, indicating that the wicked live in a state that is spiritually dead and devoid of light.
Reflection Questionsgenerated
- In what ways do I see darkness manifest in the world around me?
- How can I ensure that I am not living in a state of spiritual darkness?
- What steps can I take to bring light into the lives of those who are struggling with darkness?
- How does understanding the fate of the wicked influence my own choices and actions?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, illustrating the relationship between the wicked and their experience of darkness.
If the morning suddenly appear, it is to them even as the shadow of death. He is light above the face of the water. Let their portion be cursed in the earth; and let him not walk by the way of the vineyards.Early Church Fathers on Job 24 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 24:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the morning [is] to them even as the shadow of death,.... It is as disagreeable, and as hateful, and as terrible to them as the grossest and thickest darkness can be to others.
Read John Gill on Job 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the morning is to them even as the shadow of death: if one know them, they are in the terrors of the shadow of death.
Read Robert Jamieson on Job 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs the shadow of death, i.e. terrible and hateful, because it both discovers them and hinders their practices. If they are brought to light or discovered, they are overwhelmed with deadly horrors and terrors. Or, as the words are, and may very agreeably to the Hebrew be rendered thus: but (as the Hebrew particle commonly signifies) they know (Heb. he knoweth, every one of them knoweth, i.e. approveth and loveth) the terrors of the shadow of death, i.e. the grossest darkness of the night, which to other men is as terrible as the shadow of death, but to these men is most acceptable: so this clause is fitly opposed to the former; he hates the light, and he likes darkness.
Read Matthew Poole on Job 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 24:17 For the morning [is] to them even as the shadow of death: if [one] know [them, they are in] the terrors of the shadow of death.Ver. 17. For the morning is unto them as the shadow of death] i.e. They are in deadly fear lest the light should bewray them, and expose them to condign punishment. How fearful was Judah of being shamed after he had thus sinned! Genesis 38:23; and how forward to save his credit by sending his kid by the hand of that hang by Hiram! That young man in Terence (in Eun.) was sore ashamed to be seen in the eunuch’ s garment, a token of his uncleanness; whereas to have done the deed did nothing so much trouble him. But the children of light hate and shun sin more…
Read John Trapp on Job 24 →CambridgeThe Cambridge Bible for Schools and Colleges17. This verse expands the last clause of Job 24:16 :— For the morning is to them as the shadow of death, For they know the terrors of the shadow of death. The “shadow of death” is equivalent almost to “midnight;” see note ch. Job 3:5. These malefactors know not the light (Job 24:16), the morning seems to them midnight, so much do they fear and shun it; but they know, they are familiar with, the terrors of midnight, for this is their day. Others make “morning” predicate, for midnight is to them (like) the morning. This, however, does not connect so closely with Job 24:16. “Shakespeare has the same thought—as indeed what thought has he not?—and tells us that ‘when the searching eye of…
Read Cambridge on Job 24 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the morning is to them even as the shadow of death - They dread the light as one does usually the deepest darkness. The morning or light would reveal their deeds of wickedness, and they therefore avoid it.
Read Albert Barnes on Job 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Shadow of death — Delitzsch, Dillmann, and others, make this phrase equivalent to depth of night — the subject of the verb.
Read Daniel Denison Whedon 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
For to them, deep darkness is their morning; surely they are friends with the terrors of darkness!
For the morning is to all of them like thick darkness, for they know the terrors of the thick darkness.
For to them, deep darkness is their morning; surely they are friends with the terrors of darkness!
For all of them, the morning is to them like deep darkness; they are friends with the terrors of darkness.
Tyndale line
For the morning is to them even as the shadow of death: if one know them, they are in the terrors of the shadow of death.
For the morning is to all of them as thick darkness; For they know the terrors of the thick darkness.
For the morning is to all of them as the shadow of death; for they know the terrors of the shadow of death.
For the morning is to them even as the shades of death: if one knoweth them , they are in the terrors of the shades of death.
But the morning is euen to them as the shadow of death: if one knowe them, they are in the terrours of the shadowe of death.
Strictly literal
For the morning is to them all [as] the shadow of death; for they are familiar with the terrors of the shadow of death.
When together, morning [is] to them death shade, When he discerneth the terrors of death shade.
When together, morning [is] death-shade to them, || When he discerns the terrors of death-shade.
For to all of these alike is the morning as the shadow of death; for they are familiar with the terrors of the shadow of death.
For all of them, thick darkness is like the morning; for they are friends with the terrors of thick darkness.
From the Latin
If the morning suddenly appear, it is to them the shadow of death: and they walk in darkness as if it were in light.
Simplified
Total darkness is like light to them, for they are familiar with the night.
For the middle of the night is as morning to them, they are not troubled by the fear of the dark.
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 largely agree in their rendering of this verse, with 7 of the 9 words matching. The Septuagint's word order differs, but the core message remains intact, emphasizing the relationship between darkness and the wicked.
כִּ֤י יַחְדָּ֨ו׀ בֹּ֣קֶר לָ֣מוֹ צַלְמָ֑וֶת כִּֽי־ יַ֝כִּ֗יר בַּלְה֥וֹת צַלְמָֽוֶת׃
7 of the 9 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 24:17
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
Adv — AdverbHD
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
N-ms — Noun common · masculine singular absoluteHNcmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
צַלְמָ֫וֶת (tsalmaveth) means 'death-shadow' or 'deep shadow,' often used to describe the grave or a state of calamity. It combines elements of 'shade' and 'death,' indicating deep darkness or distress. The term appears in poetic contexts, emphasizing extreme danger or the realm of the dead.
צַלְמָ֫וֶת n.[m.] death-shadow, deep shadow, poet.
base
H6757 צַלְמָ֫וֶת death-shadow, deep shadow, poet.
6757 tsalmaveth tsal-maw'-veth
from 6738 and 4194; shade of death, i.e. the grave
(figuratively, calamity):--shadow of death.
see HEBREW for 06738
see HEBREW for 04194
צַלְמָ֫וֶת (tsal.ma.vet) — shadow.
1) death-shadow, deep shadow, deep darkness, shadow of death
1a) death-shadow
1b) death-shadow, deep shadow, darkness
1c) death-shadow (of distress, extreme danger) (fig)
1d) death-shadow (of place of the dead) (fig)
N-ms — Noun common · masculine singular absoluteHNcmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word נָכַר (nakar) encompasses meanings related to recognition and alienation. It can signify acknowledging, regarding, or understanding someone or something, as well as treating something as foreign or strange. The entries highlight its use in various forms, including recognizing and disguising, but do not indicate any significant disagreement among lexicons.
[נָכַר] vb. (not Qal) regard, recognize
Niph. they are not recognized
Pi. he regardeth not the opulent above the poor
Hiph.
regard, observe, esp. with a view to recognition
Recognize (as formerly known)
Be willing to recognize, acknowledge
Be acquianted with
Distinguish, understand
Hithp. Impf by his deeds a youth maketh himself known, whether his doing be pure, etc.
base
[נכר] vb. denom. act or treat as foreign, or strange; disguise, misconstrue
Niph. with his lips a hater disguiseth himself
Pi. and they have treated this place as foreign
Hithp. he acted as a stranger toward them
base
H5234a נָכַר (not Qal) regard, recognize . they are not recognized
. he regardeth not the opulent above the poor
. . regard, observe, esp. with a view to recognition
. Recognize (as formerly known)
. Be willing to recognize, acknowledge
. Be acquianted with
. Distinguish, understand
. Impf by his deeds a youth maketh himself known, whether his doing be pure, etc.
H5234b נכר vb. denom. act or treat as foreign, or strange; disguise, misconstrue
5234 nakar naw-kar'
a primitive root; properly, to scrutinize, i.e. look intently
at; hence (with recognition implied), to acknowledge, be
acquainted with, care for, respect, revere, or (with suspicion
implied), to disregard, ignore, be strange toward, reject,
resign, dissimulate (as if ignorant or
disowning):--acknowledge, X could, deliver, discern,
dissemble, estrange, feign self to be another, know, take
knowledge (notice), perceive, regard, (have) respect, behave
(make) self strange(-ly).
נָכַר (na.khar) — to recognize.
1) to recognise, acknowledge, know, respect, discern, regard
1a) (Niphal) to be recognised
1b) (Piel) to regard
1c) (Hiphil)
1c1) to regard, observe, pay attention to, pay regard to, notice
1c2) to recognise (as formerly known), perceive
1c3) to be willing to recognise or acknowledge, acknowledge with honour
1c4) to be acquainted with
1c5) to distinguish, understand
1d) (Hithpael) to make oneself known
נָכַר (na.khar) — to alienate.
1) to act or treat as foreign or strange, disguise, misconstrue
1a) (Niphal) to disguise oneself
1b) (Piel)
1b1) to treat as foreign (profane)
1b2) to misconstrue
1c) (Hithpael)
1c1) to act as alien
1c2) to disguise oneself
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
בַּלָּהָה (ballahah) refers to concepts of terror, calamity, and destruction. It is derived from a root meaning alarm and primarily denotes dreadful events or troubles. The entries consistently emphasize its association with fear and disastrous occurrences, without notable disagreements among the lexicons.
בַּלָּהָה n.f. terror, dreadful event, calamity, destruction
only pl. terrors
calamity
base
H1091 בַּלָּהָה terror, dreadful event, calamity, destruction
1091 ballahah bal-law-haw'
from 1089; alarm; hence, destruction:--terror, trouble.
see HEBREW for 01089
בַּלָּהָה (bal.la.hah) — terror.
terror, destruction, calamity, dreadful event
N-fp — Noun common · feminine plural constructHNcfpc
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…
צַלְמָ֫וֶת (tsalmaveth) means 'death-shadow' or 'deep shadow,' often used to describe the grave or a state of calamity. It combines elements of 'shade' and 'death,' indicating deep darkness or distress. The term appears in poetic contexts, emphasizing extreme danger or the realm of the dead.
צַלְמָ֫וֶת n.[m.] death-shadow, deep shadow, poet.
base
H6757 צַלְמָ֫וֶת death-shadow, deep shadow, poet.
6757 tsalmaveth tsal-maw'-veth
from 6738 and 4194; shade of death, i.e. the grave
(figuratively, calamity):--shadow of death.
see HEBREW for 06738
see HEBREW for 04194
צַלְמָ֫וֶת (tsal.ma.vet) — shadow.
1) death-shadow, deep shadow, deep darkness, shadow of death
1a) death-shadow
1b) death-shadow, deep shadow, darkness
1c) death-shadow (of distress, extreme danger) (fig)
1d) death-shadow (of place of the dead) (fig)
N-ms — Noun common · masculine singular absoluteHNcmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,