Job 28:3 — Word Study
WLCקֵ֤ץ׀ שָׂ֤ם לַחֹ֗שֶׁךְ וּֽלְכָל־ תַּ֭כְלִית ה֣וּא חוֹקֵ֑ר אֶ֖בֶן אֹ֣פֶל וְצַלְמָֽוֶת׃
BSA[Man] putssûwm [he, a human being, sets, appoints] ◂an endqêts [limit, conclusion] to the darknesschôshek [physical and spiritual, misery] ◂hehûwʼ [a person, humanity] probeschâqar [searches, examines] the farthest recesseskôl [deepest, most remote areas] for oreʼeben [stones of value, precious minerals] in deepest darknessʼôphel [thickest, darkest, shadow of death, gloom]
| Greek | English | Parsing |
|---|---|---|
| קֵ֤ץ׀ | an end | Noun common, masculine singular absolute |
| שָׂ֤ם | someone puts | Verb, Qal, participle (active) masculine singular |
| לַחֹ֗שֶׁךְ | to the darkness | Preposition, noun common masculine singular absolute |
| וּֽלְכָל־ | and to every | Conjunction, preposition, noun common masculine singular construct |
| תַּ֭כְלִית | outermost part | Noun common, feminine singular absolute |
| ה֣וּא | he | Pronoun |
| חוֹקֵ֑ר | [is] searching for | Verb, Qal, participle (active) masculine singular |
| אֶ֖בֶן | [the] stone of | Noun common, feminine singular construct |
| אֹ֣פֶל | gloom | Noun common, masculine singular absolute |
| וְצַלְמָֽוֶת׃ | and deep darkness | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Man puts an end to the darkness; he probes the farthest recesses for ore in deepest darkness. |
| KJV | He setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shadow of death. |
| ASV | Man setteth an end to darkness, And searcheth out, to the furthest bound, The stones of obscurity and of thick darkness. |
| YLT | An end hath he set to darkness, And to all perfection he is searching, A stone of darkness and death-shade. |
| WEB | Man sets an end to darkness, and searches out, to the furthest bound, the stones of obscurity and of thick darkness. |
| BBE | Man puts an end to the dark, searching out to the farthest limit the stones of the deep places of the dark. |
All translations agree on the rendering of קֵץ as end.
The main clause is supported by two prepositional phrases that expand on the actions and objects involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbשׂים
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 28:3
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 28:3 explores the theme of humanity's quest for wisdom and resources, emphasizing the contrast between darkness and the pursuit of knowledge. The verse highlights the efforts made to uncover what is hidden in the depths, suggesting that while darkness prevails, there is a drive to seek out what lies beyond it. This pursuit is not just physical but also metaphorical, as it relates to the search for understanding in a world filled with uncertainty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 2:4 | if you seek it like silver and search it out like hidden treasure, |
| 2 | Ecclesiastes 1:13 | And I set my mind to seek and explore by wisdom all that is done under heaven. What a heavy burden God has laid upon the sons of men to occupy them! |
| 3 | Habakkuk 2:13 | Is it not indeed from the LORD of Hosts that the labor of the people only feeds the fire, and the nations weary themselves in vain? |
| 4 | Matthew 6:33 | But seek first the kingdom of God and His righteousness, and all these things will be added unto you. |
| 5 | Luke 16:8 | The master commended the dishonest manager because he had acted shrewdly. For the sons of this age are more shrewd in dealing with their own kind than are the sons of light. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — קֵץ, ketzgenerated
The noun קֵץ (ketz) means 'end,' referring to a limit or conclusion. It can denote the extremity of something, whether in time or space, and is often used to describe the final point of a process or journey.
In this verse, it emphasizes the idea that humanity can set a boundary to darkness, suggesting a proactive role in overcoming despair and ignorance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses end for קֵץ.
Sentence Structuregenerated
The finite verb שָׂם (sam) — puts — governs the main clause, with a prepositional phrase indicating the object of the action. The structure emphasizes the action of setting an end to darkness.
The sentence is built around the actions of humanity, highlighting the contrast between the subject's efforts and the surrounding darkness.
Septuagint Backgroundgenerated
The Septuagint translates קֵץ as τάχιν, which conveys a sense of immediacy or quickness, possibly implying that the end is not just a conclusion but also a decisive action.
This choice suggests a nuance in the understanding of how humanity interacts with darkness, emphasizing a more dynamic engagement.
In plain words — the whole versegenerated
Job 28:3 states that man can bring an end to darkness by searching the deepest places for valuable stones. This verse illustrates the human ability to overcome challenges and find what is hidden, both literally and metaphorically.
Frequently Asked Questionsgenerated
It suggests that humanity has the power to overcome ignorance and despair, bringing light and understanding to difficult situations.
The verse implies that just as one searches for valuable resources in darkness, so too should one seek wisdom and knowledge.
It highlights the lengths to which humans will go to uncover truth and value, indicating a relentless pursuit of understanding.
It resonates with themes of light versus darkness found throughout the Bible, symbolizing the struggle for knowledge and truth in a world filled with confusion.
Reflection Questionsgenerated
- In what areas of my life do I need to bring light to darkness?
- How can I pursue wisdom and understanding more actively?
- What hidden treasures or truths might I be overlooking in my search for knowledge?
- How does the concept of setting limits to darkness apply to my personal challenges?
The early church on this verse — how the Fathers read it
The early commentary from Gregory the Dialogist reflects on the implications of setting limits to darkness, suggesting a moral dimension to the verse.
He hath set a time to darkness, and Himself vieweth the end of all and everyone. He hath Himself 'set a time to the darkness,' i.e. bounds to the wicked, where they should cease to be wicked.Early Church Fathers on Job 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 28:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe setteth an end to darkness,.... Some understand this and what follows of God, who, by making the luminaries, has fixed the periods and revolutions of light and darkness, of day and night; or who
Read John Gill on Job 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shadow of death. 'Man makes an end of darkness' by exploring the darkest depths (with torches).
Read Robert Jamieson on Job 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe; either, 1. Man, the miner; or, 2. God, of whose works of nature he here speaks; or, 3. God as the chief author and director, and man as God’ s instrument in the work. An end; or, a bound, how far the darkness shall reach, and how far the dark and hidden parts and treasures of the earth shall be searched, and discovered, and brought to light. All perfection, i.e. metals and minerals, which are nothing else but earth concocted, and hardened, and brought to maturity and perfection. Or, unto all perfection, i.e. he perfectly and exactly searcheth them out; although the Hebrew lamed may be here only a note of the accusative case, as our translation takes it. The stones; either gems and…
Read Matthew Poole on Job 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 28:3 He setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shadow of death.Ver. 3. He setteth an end to darkness] i.e. He (viz. the miner) brings light down into the dark entrails of the earth, and fetches out those metals that had long lain hid there, and that else would never have been beheld. Though Nature hath taken pleasure, as one speaketh, to hide all these metals, yet industry provideth man of certain marks for to discover them, and infallible conjectures to know the time when they must be drawn out of their darkness. Habent metallici suas virgas metallicas, Metal workers have their metal rods, whereby they search into and distinguish…
Read John Trapp on Job 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) He setteth an end to darkness.—May be read thus, Man setteth an end to darkness, and searcheth out to the furthest bound the stones of darkness and the shadow of death.
Read Charles John Ellicott on Job 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. He setteth an end to darkness] As it is likely Job still refers to mining, the words above may be understood as pointing out the persevering industry of man in penetrating into the bowels of the earth, in order to seek for metals and precious stones. Even the stones that lay hidden in the bowels of the earth he has digged for and brought to light, and has penetrated in directions in which the solar light could not be transmitted; so that he appears to have gone to the regions of the shadow of death. Mr. Good translates: "Man delveth into the region of darkness; and examineth, to the uttermost limit, the stones of darkness and death-shade."
Read AdamClarke on Job 28 →CambridgeThe Cambridge Bible for Schools and Colleges3–11. Description of mining operations. he setteth] To prevent ambiguity it is better to translate, man setteth, or, men set. The phrase “setteth an end to darkness” hardly refers to the light shed by the miner’s lamp; the expression is more general, meaning that men penetrate into what is dark and deep in the earth as if it were light and above ground—as the next clause explains. searcheth out all perfection] Rather, searcheth out to the very end, or, utmost limit, the stones of darkness and the shadow of death, that is, the darkest recesses in the bowels of the earth. The word, very end or utmost limit is that occurring, ch. Job 26:10 (see notes) and ch. Job 11:7. On “shadow of death” see…
Read Cambridge on Job 28 →Albert Barnes1798–1870Barnes' Notes on the BibleHe setteth an end to darkness - That is, man does. The reference here is undoubtedly to the operations of mining, and the idea is, that man delves into the darkest regions; he goes even to the outer
Read Albert Barnes 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
Man puts an end to the darkness; he probes the farthest recesses for ore in deepest darkness.
Man sets an end to darkness, and searches out, to the furthest bound, the stones of obscurity and of thick darkness.
Man puts an end to the darkness; he probes the farthest recesses for ore in deepest darkness.
Man puts an end to the darkness; he searches the farthest recesses for the ore in the deepest darkness.
Tyndale line
He setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shadow of death.
Man setteth an end to darkness, And searcheth out, to the furthest bound, The stones of obscurity and of thick darkness.
Man setteth an end to darkness, and searcheth out to the furthest bound the stones of thick darkness and of the shadow of death.
He setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shades of death.
God putteth an end to darkenesse, and he tryeth the perfection of all things: he setteth a bond of darkenesse, and of the shadowe of death.
Strictly literal
[Man] putteth an end to the darkness, and exploreth to the utmost limit, the stones of darkness and of the shadow of death.
An end hath he set to darkness, And to all perfection he is searching, A stone of darkness and death-shade.
He has set an end to darkness, || And he is searching to all perfection, || A stone of darkness and death-shade.
An end doth he set to darkness, and the very utmost limit doth he search out, the stones of darkness, and of the shadow of death.
A man sets an end to darkness and searches out, to the farthest limit, the stones in obscurity and thick darkness.
From the Latin
He hath set a time for darkness, and the end of all things he considereth, the stone also that is in the dark and the shadow of death.
Simplified
Miners take lamps into the darkness underground and search for ore as far as they can go in the shadows and the gloom.
Man puts an end to the dark, searching out to the farthest limit the stones of the deep places 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
Both the Masoretic Text and the Septuagint agree on the wording of Job 28:3, with no significant variations in the text, indicating a consistent transmission of this verse.
קֵ֤ץ׀ שָׂ֤ם לַחֹ֗שֶׁךְ וּֽלְכָל־ תַּ֭כְלִית ה֣וּא חוֹקֵ֑ר אֶ֖בֶן אֹ֣פֶל וְצַלְמָֽוֶת׃
10 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 28:3
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.
קֵץ (qets) means 'end,' typically referring to a point in time or space. It is often used in the phrase מִקֵּץ, meaning 'at the end of a definite time.' The word is derived from a root that implies extremity or limit.
קֵץ 68 n.m. end
end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
end, in space
base
H7093 קֵץ end . end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
. end, in space
7093 qets kates
contracted from 7112; an extremity; adverbially (with
prepositional prefix) after:--+ after, (utmost) border, end,
(in-)finite, X process.
see HEBREW for 07112
קֵץ (qets) — end.
1) end
1a) end, at the end of (of time)
1b) end (of space)
N-ms — Noun common · masculine singular absoluteHNcmsa
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
חֹ֫שֶׁךְ (choshek) refers to darkness or obscurity, both in a literal sense and in various figurative contexts such as distress, ignorance, and evil. It can also denote secret or hiding places. The word is built from a root meaning 'dark' and encompasses a range of meanings related to judgment and confusion.
חֹ֫שֶׁךְ n.m. darkness, obscurity
darkness (opp. אוֹר)
= secret place(s); = hiding-place
fig.
= distress
= dread, terror, symbol. of judgment
= mourning
= perplexity; confusion
= ignorance
= evil, sin
= obscurity
base
H2822 חֹ֫שֶׁךְ darkness, obscurity . darkness (opp. אוֹר)
. = secret place(s); = hiding-place
. fig. . = distress
. = dread, terror, symbol. of judgment
. = mourning
. = perplexity; confusion
. = ignorance
. = evil, sin
. = obscurity
2822 choshek kho-shek'
from 2821; the dark; hence (literally) darkness;
figuratively, misery, destruction, death, ignorance, sorrow,
wickedness:--dark(-ness), night, obscurity.
see HEBREW for 02821
חֹ֫שֶׁךְ (cho.shekh) — darkness.
1) darkness, obscurity
1a) darkness
1b) secret place
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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,
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
תַּכְלִית (takliyth) refers to concepts of completion and extremity, encompassing meanings like end, perfection, and completeness. It is derived from the root meaning of completion. The entries consistently highlight its use in contexts related to limits and finality.
תַּכְלִית n.f. end, completeness
base
H8503 תַּכְלִית
8503 takliyth tak-leeth'
from 3615; completion; by implication, an extremity:--end,
perfect(-ion).
see HEBREW for 03615
תַּכְלִית (takh.lit) — limit.
1) end, perfection, consummation, completion, completeness
1a) end
1b) completeness
HNcfsa — Noun common · feminine singular absoluteHNcfsa
part: "to part" as a verb is no longer in good use (except in a few special phrases, compare Ru 1:17), but is obscure only in Pr 18:18, where the meaning is "break up their quarrel" (compare 2Sa 14:6). the Revised Version (British and American) has not changed the King James Version's usage, except (strangely) in 1Sa 30:24, where "share" is written. For the noun see PORTION.
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 — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
חָקַר (chaqar) is a Hebrew verb meaning to search or examine. It encompasses actions like searching for, exploring, and thoroughly investigating. The word can also imply being found out or ascertained. It appears in various forms, including Qal, Niphal, and Piel, indicating different nuances of searching and examination.
[חָקַר] vb. search
Qal
search (for)
search through, explore
search a man, find out his sentiments
of י׳ searching man
of examining thoroughly
Niph. be searched out, found out, ascertained
Pi. he sought out many proverbs
base
H2713 [חָקַר] search .. search (for)
. . search through, explore
. search a man, find out his sentiments
. of י׳ searching man
. of examining thoroughly
. be searched out, found out, ascertained
. he sought out many proverbs
2713 chaqar khaw-kar'
a primitive root; properly, to penetrate; hence, to examine
intimately:--find out, (make) search (out), seek (out), sound,
try.
חָקַר (cha.qar) — to search.
1) to search, search for, search out, examine, investigate
1a) (Qal)
1a1) to search (for)
1a2) to search through, explore
1a3) to examine thoroughly
1b) (Niphal)
1b1) to be searched out, be found out, be ascertained, be examined
1c) (Piel) to search out, seek out
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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 אֶ֫בֶן (*eben*) means 'stone' and encompasses various types, including common stones, precious stones, and stones used as weights or tools. It can also refer to metaphorical uses, such as a hardened heart or sinking in water. The entries highlight its physical and symbolic significance, with no notable disagreements among lexicons.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H68 אֶ֫בֶן stone . in natural state
. stone, as material
. precious stone, gen. with modifying word
. stone containing metal, = ore
. a weight, as orig. stone
. plummet
. objects like stone
. in sim. (mostly poet.) of sinking in water
. In topogr. terms
68 'eben eh'-ben
from the root of 1129 through the meaning to build; a
stone:--+ carbuncle, + mason, + plummet, (chalk-, hail-,
head-, sling-)stone(-ny), (divers) weight(-s).
see HEBREW for 01129
אֶ֫בֶן (e.ven) — stone.
: stone
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
1e) weight
1f) plummet (stones of destruction) also made of metal
1g) stonelike objects, eg hailstones, stony heart, ice
1h) sacred object, as memorial Samuel set up to mark where God helped Israel to defeat the Philistines
1i) (simile)
1i1) sinking in water, motionlessness
1i2) strength, firmness, solidity
1i3) commonness
1j) (metaph)
1j1) petrified with terror
1j2) perverse, hard heart
אֶ֫בֶן (e.ven) — stone: weight.
: weight
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
N-fs — Noun common · feminine singular constructHNcfsc
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…
אֹ֫פֶל (ophel) refers to darkness or gloom, often used figuratively to denote calamity or spiritual unreceptivity. It is derived from a related term indicating dusk or obscurity. The entries consistently emphasize its meanings related to physical and metaphorical darkness.
אֹ֫פֶל n.m. darkness, gloom
darkness
esp. fig. of calamity
base
H652 אֹ֫פֶל darkness, gloom
652 'ophel o'fel
from the same as 651; dusk:--darkness, obscurity, privily.
see HEBREW for 0651
אֹ֫פֶל (o.phel) — darkness.
1) darkness, gloom
2) spiritual unreceptivity, calamity (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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,