Job 26:4 — Word Study
WLCאֶת־ מִ֭י הִגַּ֣דְתָּ מִלִּ֑ין וְנִשְׁמַת־ מִ֝י יָצְאָ֥ה מִמֶּֽךָּ׃
BSAwhommîy [whose person] have you utterednâgad■ [declared, spoken] these wordsmillâh [speech, topics] And whosemîy [which one's] spiritnᵉshâmâh [breath, wind] spokeyâtsâʼ■ [came out, was expressed] through youmin [from within you, out of your inner being]
| Greek | English | Parsing |
|---|---|---|
| אֶת־ | the object marker | Particle |
| מִ֭י | whom? | Pronoun |
| הִגַּ֣דְתָּ | have you told | Verb, Hiphil, perfect second person masculine singular |
| מִלִּ֑ין | words | Noun common, masculine plural absolute |
| וְנִשְׁמַת־ | and [the] breath of | Conjunction, noun common feminine singular construct |
| מִ֝י | whom? | Pronoun |
| יָצְאָ֥ה | has it gone out | Verb, Qal, perfect third person feminine singular |
| מִמֶּֽךָּ׃ | from you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | To whom have you uttered these words? And whose spirit spoke through you? |
| KJV | To whom hast thou uttered words? and whose spirit came from thee? |
| ASV | To whom hast thou uttered words? And whose spirit came forth from thee? |
| YLT | With whom hast thou declared words? And whose breath came forth from thee? |
| WEB | To whom have you uttered words? Whose spirit came out of you? |
| BBE | To whom have your words been said? and whose spirit came out from you? |
The translations agree on the meaning and structure of the verse.
The main question is direct and followed by clarifying phrases that elaborate on the inquiry.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָגַד
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 26:4
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 Response to His Friendsgenerated
Job 26:4 is part of Job's reply to his friends, who have been offering their understanding of his suffering. In this verse, Job challenges the wisdom they claim to possess, questioning the source of their declarations and the spirit behind their words. This moment highlights Job's struggle against the simplistic explanations offered by his friends regarding his afflictions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 20:3 | I have heard a rebuke that insults me, and my understanding prompts a reply. |
| 2 | Job 32:18 | For I am full of words, and my spirit within me compels me. |
| 3 | 1 Kings 22:23–24 | So you see, the LORD has put a lying spirit in the mouths of all these prophets of yours, and the LORD has pronounced disaster against you.” |
| 4 | Ecclesiastes 12:7 | before the dust returns to the ground from which it came and the spirit returns to God who gave it. |
| 5 | 1 Corinthians 12:3 | Therefore I inform you that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הִגַּ֣דְתָּ, hi.Gad.tagenerated
The verb נָגַד (nagad) means to declare or tell, suggesting a bold announcement. It is in the Hiphil form, which indicates causation, so it implies that Job is asking who has prompted his friend to speak these words.
This verb emphasizes the act of speaking out, suggesting that the words are not just casually spoken but are meant to convey significant meaning. Job's inquiry about the source of these words implies a deeper concern about the truth behind the counsel he is receiving.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the core meaning of the verse, all rendering it as a challenge to the speaker's wisdom and the spirit behind their words.
Sentence Structuregenerated
The finite verb הִגַּ֣דְתָּ (have you told) governs the main clause, which is followed by two noun phrases: the first being the object of the verb, מִלִּ֑ין (words), and the second being the subject of the inquiry, מִי (whom).
The structure emphasizes Job's direct challenge to his friend, with the verb at the forefront, indicating the weight of his question about the source of their declarations.
Septuagint Backgroundgenerated
The Septuagint translates הִגַּ֣דְתָּ as ἀνήγγειλας (you have announced), which carries a similar meaning but may imply a more formal declaration than the Hebrew.
This choice suggests a nuance in the translation, where the Greek emphasizes the act of announcing rather than merely telling, possibly reflecting a different understanding of the weight of the words spoken.
In plain words — the whole versegenerated
Job 26:4 shows Job questioning the wisdom of his friend by asking who they are addressing and what spirit has inspired their words. This reflects Job's struggle with the simplistic answers given to him regarding his suffering.
Frequently Asked Questionsgenerated
Job is questioning the validity and source of the counsel given by his friend, implying that it may not be wise or truthful.
Job is challenging the idea that the wisdom shared is divinely inspired, suggesting that it may come from a flawed understanding.
This response highlights Job's awareness of the inadequacy of his friends' explanations and his desire for deeper truth.
It reflects the struggle between human wisdom and divine understanding, a central theme throughout the book of Job.
Reflection Questionsgenerated
- In what ways do I seek wisdom when faced with difficult situations, and who do I turn to for counsel?
- How can I discern whether the advice I receive is truly inspired or simply human opinion?
- What does it mean to me to question the source of the words spoken to me?
- How do I respond when I feel that the counsel I receive is inadequate or misguided?
The early church on this verse — how the Fathers read it
Early commentators, such as Gregory the Dialogist, reflect on this verse to discuss the source of wisdom and divine inspiration.
Whom wouldest thou have taught? Was it not Him Who made the breathway? By the 'breathway' we live, by prudence we are wise.Early Church Fathers on Job 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 26:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo whom hast thou uttered words?.... That others know not; dost thou think thou art talking to an ignorant man?
Read John Gill on Job 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo whom hast thou uttered words? and whose spirit came from thee? For whose instruction were thy words meant?
Read Robert Jamieson on Job 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor whose instruction hast thou uttered these things? For mine? Dost thou think me to be so ignorant, that I do not know that which the meanest persons are not unacquainted with, to wit, that God is incomparably greater and better than his creatures? Whose spirit came from thee? so the sense is, Whom hast thou revived or comforted by this discourse? Not me surely. The spirit or breath of a man is in a manner suppressed and intercepted in deep sorrows and consternations, such as Job’ s were; and when he is cheered or refreshed, it finds vent and breathes out freely, as it did before. But I do not remember that ever this phrase is used in this sense; but, on the contrary, the giving or…
Read Matthew Poole on Job 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 26:4 To whom hast thou uttered words? and whose spirit came from thee?Ver. 4. To whom hast thou uttered words?] And, as thou thinkest, words weighty, and worthy of all acceptation, when in truth there is no such matters; bubbles of words they are, and big swollen fancies, sed cui bono? What tack is there in them? and to what good purpose are they? Melancthon makes mention of a certain good man, who reading Aristotle’ s discourse concerning the rainbow, conceited thereupon many strange speculations, and wrote to a friend that he had far outdone Aristotle in that matter (Manl. loc. com. 536). But coming afterwards to the university, and disputing there upon that subject, he was found to…
Read John Trapp on Job 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) To whom.—That is, “Is it not to one who had said the same thing himself? Was it not my own breath, my own teaching, that came forth from you?” He then proceeds to show that it is not only the starry heavens that declare the glory of God, but the under world likewise, and the universe generally.
Read Charles John Ellicott on Job 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Whose spirit came from thee?] Mr. Good renders the verse thus: From whom hast thou pillaged speeches? And whose spirit hath issued forth from thee? The retort is peculiarly severe; and refers immediately to the proverbial sayings which in several of the preceding answers have been adduced against the irritated sufferer; for which see Job 8:11-19; Job 15:20-35, some of which he has already complained of, as in Job 12:3, and following. I concur most fully therefore with Dr. Stock in regarding the remainder of this chapter as a sample, ironically exhibited by Job, of the harangues on the power and greatness of God which he supposes his friends to have taken out of the mouths of other…
Read AdamClarke on Job 26 →CambridgeThe Cambridge Bible for Schools and Colleges4. to whom hast thou uttered words?] Job refers to himself and asks, Who is it that thou hast spoken such things to? The same feeling of conscious superiority to his friends and disdain of the instructions they were giving him reappears here, which came out already in ch. Job 12:4. It is the same feeling as was expressed by the magnates of Jerusalem in reference to the continual harping of Isaiah: “Whom will he teach knowledge, and whom will he make to understand doctrine? them that are weaned from the milk and drawn from the breast?” Has he children before him that he gives precept upon precept, line upon line, &c.? Isaiah 28:9. and whose spirit came from thee?] Or, came forth from thee.…
Read Cambridge on Job 26 →Albert Barnes1798–1870Barnes' Notes on the BibleTo whom hast thou uttered words? - Jerome renders this, Quem docere voluisti? “Whom do you wish to teach?” The sense is, “Do you attempt to teach me in such a manner, on such a subject?
Read Albert Barnes on Job 26 →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
To whom have you uttered these words? And whose spirit spoke through you?
To whom have you uttered words? Whose spirit came out of you?
To whom have you uttered these words? And whose spirit spoke through you?
To whom did you utter these words? And whose spirit has come forth from your mouth?
Tyndale line
To whom hast thou uttered words? and whose spirit came from thee?
To whom hast thou uttered words? And whose spirit came forth from thee?
To whom hast thou uttered words? and whose spirit came forth from thee?
To whom hast thou uttered words? and whose spirit came from thee?
To whom doest thou declare these words? or whose spirit commeth out of thee?
Strictly literal
For whom hast thou uttered words? and whose spirit came from thee?
With whom hast thou declared words? And whose breath came forth from thee?
With whom have you declared words? And whose breath came forth from you?
To whom hast thou told words? and whose spirit came from thee?
With whose help have you spoken these words? Whose spirit was it that came out from you?
From the Latin
Whom hast thou desired to teach? was it not him that made life?
Simplified
Who helped you speak these words? Who inspired you to say such things?
To whom have your words been said? and whose spirit came out from you?
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 content, with seven of the eight words matching between the two. The Septuagint's word order and articles differ, but the core message remains consistent.
אֶת־ מִ֭י הִגַּ֣דְתָּ מִלִּ֑ין וְנִשְׁמַת־ מִ֝י יָצְאָ֥ה מִמֶּֽךָּ׃
7 of the 8 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 26:4
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.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil-Perf-2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
מִלָּה (millah) means 'word' or 'speech' and can refer to a discourse or topic. It is derived from a root that suggests collective speech or utterance. The term encompasses various forms of communication, including answers and by-words. The Aramaic equivalent is also מִלָּה.
מִלָּה n.f. word, speech, utterance
base
H4405 מִלָּה
4405 millah mil-law'
from 4448 (plural masculine as if from milleh {mil-leh'}; a
word; collectively, a discourse; figuratively, a topic:--+
answer, by-word, matter, any thing (what) to say, to
speak(-ing), speak, talking, word.
see HEBREW for 04448
מִלָּה (mil.lah) — speech.
word, speech, utterance
Aramaic equivalent: mil.lah (מִלָּה "word" H4406)
N-fp — Noun common · masculine plural absoluteHNcmpa
נְשָׁמָה (nshamah) means 'breath' and encompasses various forms of breath, including that of God and man, as well as the spirit or soul. It is derived from the root meaning 'to puff' or 'wind' and can refer to both divine inspiration and the vital breath of living beings. The Aramaic equivalent is נִשְׁמָא (nish.ma).
נְשָׁמָה n.f. breath
base
H5397 נְשָׁמָה breath
5397 nshamah nesh-aw-maw'
from 5395; a puff, i.e. wind, angry or vital breath, divine
inspiration, intellect. or (concretely) an animal:--blast,
(that) breath(-eth), inspiration, soul, spirit.
see HEBREW for 05395
נְשָׁמָה (ne.sha.mah) — breath.
1) breath, spirit
1a) breath (of God)
1b) breath (of man)
1c) every breathing thing
1d) spirit (of man)
Aramaic equivalent: nish.ma (נִשְׁמָא "breath" H5396)
Conj | N-fs — 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…
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp2ms