Job 28:14 — Word Study
WLCתְּה֣וֹם אָ֭מַר לֹ֣א בִי־ הִ֑יא וְיָ֥ם אָ֝מַ֗ר אֵ֣ין עִמָּדִֽי׃
BSA◂The ocean depthstᵉhôwm [the deep waters, abyss] sayʼâmar■ It [is]hûwʼ [wisdom, truth] notlôʼ ◂while the seayâm [the vast waters] declaresʼâmar■ [It is] notʼayin [wisdom, truth] with meʻimmâd [in my possession, accompanying me]
| Greek | English | Parsing |
|---|---|---|
| תְּה֣וֹם | [the] deep | Noun common, feminine singular absolute |
| אָ֭מַר | it says | Verb, Qal, perfect third person masculine singular |
| לֹ֣א | not | Particle |
| בִי־ | [is] in me | Preposition, suffix |
| הִ֑יא | it | Pronoun |
| וְיָ֥ם | and [the] sea | Conjunction, noun common masculine singular absolute |
| אָ֝מַ֗ר | it says | Verb, Qal, perfect third person masculine singular |
| אֵ֣ין | not [it] | Noun common, masculine singular construct |
| עִמָּדִֽי׃ | [is] with me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The ocean depths say, ‘It is not in me,’ while the sea declares, ‘It is not with me.’ |
| KJV | The depth saith, It is not in me: and the sea saith, It is not with me. |
| ASV | The deep saith, It is not in me; And the sea saith, It is not with me. |
| YLT | The deep hath said, 'It [is] not in me,' And the sea hath said, 'It is not with me.' |
| WEB | The deep says, ‘It isn’t in me.’ The sea says, ‘It isn’t with me.’ |
| BBE | The deep waters say, It is not in me: and the sea says, It is not with me. |
Where they part company is in the phrasing of the sea's declaration — see How Translations Differ.
Two main clauses that parallel each other, emphasizing the shared declaration of the ocean and the sea.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתְּהוֹם
verbאָמַר
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 28:14
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 Search for Wisdomgenerated
Job 28:14 presents a poetic discourse on the nature of wisdom, suggesting that it cannot be found in the depths of the ocean or the vastness of the sea. This section emphasizes the idea that true wisdom is beyond human reach and cannot be measured by earthly standards, a theme that resonates throughout the Book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 11:33–34 | O, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and untraceable His ways! |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — תְּהוֹם, te.Homgenerated
The word תְּהוֹם (tehom) refers to the deep or abyss, often associated with the sea or subterranean waters. Its meanings encompass depths, the primeval ocean in Hebrew cosmology, and can also denote the grave. The feminine noun is derived from a root meaning 'to surge', highlighting the tumultuous nature of deep waters.
In this verse, תְּהוֹם signifies the ocean depths, which personify the concept of wisdom's absence. The depths proclaim that wisdom is not found within their domain, indicating a broader metaphor for the search for understanding beyond physical realms.
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 verse consists of two main clauses, each with a subject and a verb: תְּהוֹם (the deep) says, and יָם (the sea) declares. The structure emphasizes the parallel declarations of both entities regarding the absence of wisdom.
The first clause introduces the deep as the subject, while the second clause mirrors this structure, reinforcing the idea that both the deep and the sea lack wisdom. This symmetry highlights the universal nature of the claim.
Septuagint Backgroundgenerated
The Septuagint translates תְּהוֹם as ἄβυσσος (abyss), which carries a similar connotation of depth and emptiness. This choice suggests a continuity of meaning, emphasizing the vastness and incomprehensibility of what is not found within these depths.
The use of ἄβυσσος also aligns with Greek philosophical concepts of the void, indicating that the translators recognized a shared understanding of the deep as a metaphor for the unknown.
In plain words — the whole versegenerated
Job 28:14 tells us that both the ocean depths and the sea declare that wisdom is not found in their realms. This verse emphasizes the idea that wisdom cannot be possessed or measured by earthly standards, highlighting its elusive nature.
Frequently Asked Questionsgenerated
They symbolize the vastness and mystery of the world, indicating that wisdom is beyond their reach and cannot be found in physical realms.
This reflects the idea that true wisdom transcends human understanding and cannot be grasped by earthly means.
Personification emphasizes the depth of their declarations, making the absence of wisdom a profound statement about the nature of understanding.
It connects to the theme of the search for wisdom and understanding amidst suffering, highlighting that true wisdom is not easily accessible.
Reflection Questionsgenerated
- In what ways do I seek wisdom in my own life, and where do I look for it?
- How can I recognize the limitations of earthly knowledge and understanding?
- What does it mean for wisdom to be beyond my reach, and how does that affect my perspective?
- How can I cultivate a deeper understanding of wisdom in my spiritual journey?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 28:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe depth saith, it [is] not in me,.... That is, the deep places of the earth, that are dug in it, the mines, and the like, could they speak, they would say there are no metal, nor minerals, no rich
Read John Gill on Job 28 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe depth saith, It is not in me: and the sea saith, It is not with me. No JFB commentary on this verse.
Read Robert Jamieson on Job 28 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe depth, to wit, of the earth, because the sea here follows as a differing place. This is a very common figure, whereby speech is ascribed to dumb and senseless creatures. The meaning is, This is not to be found in any part of the land or sea, yea, though a man should dig or dive never so deep to find it, nor to be learned from any creatures; for though these discover the being, and power, and in part the wisdom of God, yet they do not instruct us in the methods and grounds of God’ s providential dispensations to good and evil men: these are secrets of wisdom reserved for God himself.
Read Matthew Poole on Job 28 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 28:14 The depth saith, It [is] not in me: and the sea saith, [It is] not with me.Ver. 14. The depth saith, It is not in me] It is not to be had above ground, may some say; but what, underground? Not there either, saith Job; for the abyss saith, that is, if it could speak, it would surely say, "It is not in me"; and the sea gives us the same verdict: dig to the centre of the earth, dive to the bottom of the sea, you shall hear no tale or tidings of her; she neither groweth with gold and precious stones in the earth, nor with pearls and coral in the sea; we must be taught by God, and the Holy Spirit must join himself to our chariot, as Philip did to the eunuch’ s, Acts 8:29; he must teach…
Read John Trapp on Job 28 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. The depth saith, It is not in me] Men may dig into the bowels of the earth, and there find gold, silver, and precious stones; but these will not give them true happiness. The sea saith, It is not with me.] Men may explore foreign countries, and by navigation connect as it were the most distant parts of the earth, and multiply the comforts and luxuries of life; but every voyage and every enjoyment proclaim, True happiness is not here.
Read AdamClarke on Job 28 →
CambridgeThe Cambridge Bible for Schools and Colleges14. Three great regions are mentioned, none of which is the “place” of Wisdom, the land of the living, the deep, and the sea. These three exhaust the extent of the upper world. The “land of the living” is the earth as the abode of living beings, more especially of men, Psalms 52:5. The “deep” is the primeval abyss, out of which perhaps the sea is fed, lying under the earth, Genesis 1:2, Psalms 24:2—an almost mythological conception. Down under all these, however, lies the underworld of the dead, ch. Job 26:5.
Read Cambridge on Job 28 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe depth saith - This is a beautiful personification. The object of this verse and the following is, to show that wisdom cannot be found in the deepest recesses to which man can penetrate, nor
Read Albert Barnes on Job 28 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. The depth — Uncreated Wisdom is subsequently represented as saying, (Proverbs 8:24,) “When there were no depths” — primordial elements of the world — “I was brought forth.” This vast abyss lifts
Read Daniel Denison Whedon on Job 28 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The ocean depths say, ‘It is not in me,’ while the sea declares, ‘It is not with me.’
The deep says, ‘It isn’t in me.’ The sea says, ‘It isn’t with me.’
The ocean depths say, ‘It is not in me,’ while the sea declares, ‘It is not with me.’
The deep says, ‘It is not with me.’ And the sea says, ‘It is not with me.’
Tyndale line
The depth saith, It is not in me: and the sea saith, It is not with me.
The deep saith, It is not in me; And the sea saith, It is not with me.
The deep saith, It is not in me: and the sea saith, It is not with me.
The depth saith, It is not in me: and the sea saith, It is not with me.
The depth sayth, It is not in mee: the sea also sayth, It is not with me.
Strictly literal
The deep saith, It is not in me; and the sea saith, It is not with me.
The deep hath said, 'It [is] not in me,' And the sea hath said, 'It is not with me.'
The deep has said, It [is] not in me, || And the sea has said, It is not with me.
The deep saith, Not in me is she: and the sea saith, She is not with me.
The deep waters under the earth say, 'It is not in me'; the sea says, 'It is not with me.'
From the Latin
The depth saith: It is not in me: and the sea saith: It is not with me.
Simplified
The deep waters say, ‘It's not here,’ and the sea says, ‘It's not here either.’
The deep waters say, It is not in me: and the sea says, It is not with me.
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 of Job 28:14 reads, 'The ocean depths say, “It is not in me,” while the sea declares, “It is not with me.”' The Septuagint agrees with this sentiment, although it may present the words in a different order due to its own syntax. There are no significant differences between the Masoretic Text and the Septuagint in this verse. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this specific verse, so the primary witnesses align closely with the Masoretic Text.
תְּה֣וֹם אָ֭מַר לֹ֣א בִי־ הִ֑יא וְיָ֥ם אָ֝מַ֗ר אֵ֣ין עִמָּדִֽי׃
9 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 28:14
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.
תְּהוֹם (tehom) refers to a deep or abyss, often associated with the sea or subterranean waters. It encompasses meanings such as depths, the primeval ocean in Hebrew cosmology, and can also denote the grave. The word is typically feminine and is derived from a root meaning 'to surge.'
תְּהוֹם n.f. et m. deep, sea, abyss
deep, of subterranean waters
(deep) sea
primaeval ocean, deep, in Heb. cosmogony
deep, depth
abyss
base
H8415 תְּהוֹם deep, sea, abyss . deep, of subterranean waters
. (deep) sea
. primaeval ocean, deep, in Heb. cosmogony
. deep, depth
. abyss
8415 thowm teh-home'
or thom {teh-home'}; (usually feminine) from 1949; an abyss
(as a surging mass of water), especially the deep (the main
sea or the subterranean water-supply):--deep (place), depth.
see HEBREW for 01949
תְּהוֹם (te.hom) — abyss.
1) deep, depths, deep places, abyss, the deep, sea
1a) deep (of subterranean waters)
1b) deep, sea, abysses (of sea)
1c) primeval ocean, deep
1d) deep, depth (of river)
1e) abyss, the grave
N-cs — Noun common · feminine singular absoluteHNcfsa
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3fs
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
The Hebrew word עִם (*im*) means 'with' and is used to indicate companionship, aid, or joint actions. It can also imply opposition in contexts of contest or combat. The entries suggest a range of meanings, including proximity, possession, and metaphorical uses, such as 'in spite of.' There are no significant disagreements among the lexicons.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
H5978 עִם with
5978 `immad im-mawd'
prol. for 5973; along with:--against, by, from, + me, +
mine, of, + that I take, unto, upon, with(-in.)
see HEBREW for 05973
עִמָּדִי (im.mad) — with me.
with
A grammatical form of im (עִם "with" H5973A)
§ 1) with
Prep | Suff — Preposition · suffixHR/Sp1bs
