Job 3:1 — Word Study
WLCאַחֲרֵי־ כֵ֗ן פָּתַ֤ח אִיּוֹב֙ אֶת־ פִּ֔יהוּ וַיְקַלֵּ֖ל אֶת־ יוֹמֽוֹ׃ פ
BSAAfterʼachar thiskên [following these events, afterward] JobʼÎyôwb [the patriarch famous for his patience] openedpâthach■ [to engrave or carve, as in intricate designs] his mouthpeh [lips, edge of something] and cursedqâlal▸ [to make light of, bring into contempt] the day of his [birth]yôwm [a 24-hour period or figurative space of time, the time of his coming into the world]
| Greek | English | Parsing |
|---|---|---|
| אַחֲרֵי־ | after | Prep |
| כֵ֗ן | thus | Adverb |
| פָּתַ֤ח | he opened | Verb, Qal, perfect third person masculine singular |
| אִיּוֹב֙ | Job | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| פִּ֔יהוּ | mouth his | Noun common masculine singular construct, suffix |
| וַיְקַלֵּ֖ל | and he cursed | Verb, Piel, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| יוֹמֽוֹ׃ פ | day his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After this, Job opened his mouth and cursed the day of his birth. |
| KJV | After this opened Job his mouth, and cursed his day. |
| ASV | After this opened Job his mouth, and cursed his day. |
| YLT | After this hath Job opened his mouth, and revileth his day. |
| WEB | After this Job opened his mouth, and cursed the day of his birth. |
| BBE | Then, opening his mouth, and cursing the day of his birth, |
Where they part company is קָלַל — see How Translations Differ.
The sentence has one main clause followed by two subordinate phrases that elaborate on Job's actions and their focus.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִיּוֹב
verbפָּתַח
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 3:1
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 Lamentgenerated
Job 3:1 marks the beginning of Job's lamentation following the catastrophic losses he has suffered. In this moment of despair, Job opens his mouth to express his anguish over his existence, wishing to curse the day he was born. This lament sets the tone for the dialogues that follow, where Job grapples with his suffering and seeks understanding from his friends and from God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 1:22 | In all this, Job did not sin or charge God with wrongdoing. |
| 2 | Job 2:10 | “You speak as a foolish woman speaks,” he told her. “Should we accept from God only good and not adversity?” In all this, Job did not sin in what he said. |
| 3 | Job 35:16 | So Job opens his mouth in vain and multiplies words without knowledge.” |
| 4 | Psalm 39:2–3 | I was speechless and still; I remained silent, even from speaking good, and my sorrow was stirred. |
| 5 | Psalm 106:33 | For they rebelled against His Spirit, and Moses spoke rashly with his lips. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — קָלַל, vay.ka.Lelgenerated
The Hebrew word קָלַל (*qalal*) is a verb that means to make light of or to curse. It is constructed from a root that conveys the sense of being light or trifling. In this context, it reflects Job's desire to diminish the significance of the day of his birth, expressing contempt for the circumstances surrounding his existence.
This word can also imply a sense of derision or scorn, which captures the depth of Job's despair. By cursing the day, Job is not merely expressing frustration; he is articulating a profound sense of loss and hopelessness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb in this verse is פָּתַח, he opened, which governs the entire action. The structure reveals that Job's opening of his mouth leads directly to the act of cursing, emphasizing the connection between his speech and his emotional state.
The phrase אֶת־ פִּ֔יהוּ indicates the object of Job's action, highlighting that it is his own mouth he opens to express his lament. The subsequent clause, beginning with וַיְקַלֵּ֖ל, and he cursed, further elaborates on the nature of his speech.
Septuagint Backgroundgenerated
In the Septuagint, Job's action is rendered with the Greek word κατηράσατο, which means 'to curse.' This choice reflects a direct translation of Job's intent to denounce the day of his birth, maintaining the original Hebrew's emotional weight.
The use of this Greek term suggests a continuity in the understanding of Job's lament across different linguistic traditions, emphasizing the gravity of his expression of despair.
In plain words — the whole versegenerated
Job 3:1 shows Job opening his mouth to curse the day he was born, expressing his deep sorrow and despair after losing everything. This moment marks the beginning of his lament, where he wishes that he had never been born.
Frequently Asked Questionsgenerated
Job curses the day of his birth as an expression of his profound grief and despair over his suffering and loss.
To curse in this context means to express contempt or disdain for the day, wishing it to be erased from existence due to the pain it has brought.
This verse introduces Job's lament and sets a tone of deep emotional struggle that continues throughout the dialogues in the book.
Job's expression of grief illustrates the importance of voicing our pain and struggles, and it opens a dialogue about suffering and faith.
Reflection Questionsgenerated
- How do I respond to my own moments of deep sorrow and despair?
- What can I learn from Job's honest expression of his feelings?
- In what ways can I support those who are experiencing grief or loss?
- How does this verse challenge my understanding of suffering and faith?
The early church on this verse — how the Fathers read it
The early commentators reflect on Job's lament, interpreting his words and the implications of his cursing the day of his birth.
The wise man is no babbler, nor does he utter through his mouth anything that cannot happen. Thus he does not curse the day as a period of time but those things that occurred on that day.Early Church Fathers on Job 3 →
HISTORICAL INTERPRETATION. After this Job opened his mouth, and cursed his day, And Job spake, and said, Let the day perish wherein I was born. That which is here said, He opened his mouth, must not be gone into negligently.Early Church Fathers on Job 3 →
Human beings are apt to curse and grumble against the misfortunes that befall them. God, in fact, does not expect insensitivity on our part.Early Church Fathers on Job 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 3:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAfter this opened Job his mouth,.... order to speak, and began to speak of his troubles and afflictions, and the sense he had of them; for though, this phrase may sometimes signify to speak aloud,
Read John Gill on Job 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAfter this opened Job his mouth, and cursed his day. Opened Job his mouth. The Orientals speaks seldom, and then sententiously. Hence, this formula, expressing deliberation and gravity (Psalms 78:2). Formally began.
Read Robert Jamieson on Job 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJOB CHAPTER 3 Job curseth the day and services of his birth, . The ease and honours of death, . Life in anguish matter of complaint, . What he feared is now come upon him, ,26. He spake freely and boldly, as this phrase is used, ,9 Ephesians 6:19, and elsewhere, and cursed his day, to wit, his birthday, as is evident from , which is called simply a man’ s day, ; which also some others, through the same infirmity, and in the same circumstances, have cursed, as we see, . In vain do some men endeavour to excuse this and the following speeches of Job, who afterwards is reproved by God and severely accuseth himself for them, 40:4 42:3,6. And yet he doth not proceed so far as to curse or…
Read Matthew Poole on Job 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 3:1 After this opened Job his mouth, and cursed his day.Ver. 1. After this] After so long silence of his friends, and to provoke them to speak, who haply waited for some words from him first, as knowing him wise and well spoken. Or [After this] After that Job’ s pains were somewhat allayed, so that he could breathe, recollect himself, and utter his mind; for some troubles are above speech, Psalms 77:4, they will hardly suffer a man to take breath, Job 9:18, or to hear anything, though never so wholesome or comfortable, Exodus 6:9. Job opened his mouth] But better he had kept it closed still: either be silent, saith the Greek proverb, or else say something that is better than silence.…
Read John Trapp on Job 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersIII.(1) After this opened Job his mouth.—There is a striking similarity between this chapter and Jeremiah 20:14-18, so much so that one must be borrowed from the other; the question is, which is the original? Is Jeremiah the germ of this? or is this the tree from which a branch has been hewn by Jeremiah? Our own conviction is that Job is the original, inasmuch as this chapter is indispensable to the development of the poem; but in Jeremiah the passage occurs casually as the record of a passing mood of despair. It is, moreover, apparently clear that Jeremiah is quoting Job as he might quote one of the Psalms or any other writing with which he was familiar. He was applying to daily life the…
Read Charles John Ellicott on Job 3 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER III Job curses the day of his birth, and regrets that he ever saw the light, 1-12. Describes the empire of death and its inhabitants, 13-19. Regrets that he is appointed to live in the midst of sorrows, for the calamities which he feared had overtaken him, 20-26. NOTES ON CHAP. III Verse 1. After this opened Job his mouth] After the seven days' mourning was over, there being no prospect of relief, Job is represented as thus cursing the day of his birth. Here the poetic part of the book begins; for most certainly there is nothing in the preceding chapters either in the form or spirit of Hebrew poetry. It is easy indeed to break the sentences into hemistichs; but this does not…
Read AdamClarke on Job 3 →CambridgeThe Cambridge Bible for Schools and Colleges1–10. Would God I had never been conceived or born This is the idea really expressed when Job curses his day and wishes it blotted out of existence. First he curses the day of his birth and the night of his conception together, Job 3:3, and then each separately, the day in two verses and the night in four. Let darkness seize that day; let not God from above seek after it; let thick darkness and the shadow of death claim it as part of their heritage; let clouds and all that maketh black the day, eclipses, ominous obscurations, affright it, Job 3:4-5. Let darkness swallow up that night that it be not reckoned nor come in among the joyful troop of nights in their glittering procession; while…
Read Cambridge on Job 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAfter this - Dr. Good renders this, “at length.” It means after the long silence of his friends, and after he saw that there was no prospect of relief or of consolation.
Read Albert Barnes on Job 3 →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
After this, Job opened his mouth and cursed the day of his birth.
After this Job opened his mouth, and cursed the day of his birth.
After this, Job opened his mouth and cursed the day of his birth.
After this Job opened his mouth and cursed the day he was born.
Tyndale line
After this opened Job his mouth, and cursed his day.
After this opened Job his mouth, and cursed his day.
After this opened Job his mouth, and cursed his day.
After this Job opened his mouth, and cursed his day.
Afterward Iob opened his mouth, and cursed his day.
Strictly literal
After this, Job opened his mouth and cursed his day.
After this hath Job opened his mouth, and revileth his day.
After this Job has opened his mouth, and reviles his day.
After this time Job opened his mouth, and cursed his day.
After this, Job opened his mouth and cursed the day he was born.
From the Latin
After this Job opened his mouth, and cursed his day,
Simplified
After this Job began speaking, cursing the day of his birth.
Then, opening his mouth, and cursing the day of his birth,
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 the content of Job 3:1, with seven of the nine words matched. However, the Septuagint's word order and articles differ, reflecting its own syntactical structure while conveying the same essential meaning.
אַחֲרֵי־ כֵ֗ן פָּתַ֤ח אִיּוֹב֙ אֶת־ פִּ֔יהוּ וַיְקַלֵּ֖ל אֶת־ יוֹמֽוֹ׃ פ
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 3:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmpc
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Adv — AdverbHD
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אִיּוֹב (Iyowb) refers to Job, a patriarch known for his patience, as described in the book of Job. The name is associated with the meaning 'hated' or 'persecuted.' It is mentioned in the context of the Exile and Return, and its exact meaning remains uncertain.
אִיּוֹב n.pr.m. Job (meaning unknown)
base
H347 אִיּוֹב
347 'Iyowb ee-yobe'
from 340; hated (i.e. persecuted); Ijob, the patriarch famous
for his patience:--Job.
see HEBREW for 0340
אִיּוֹב (iy.yov) — Job.
A man living at the time of Exile and Return, first mentioned at Job.1.1
Also named: Iōb (Ἰώβ "Job" G2492)
§ Job = "hated"
a patriarch, the subject of the book of Job
N-proper — Noun proper masculineHNpm
job ('iyobh, meaning of name doubtful; some conjecturing "object of enmity," others "he who turns," etc., to God; both uncertain guesses; Iob): The titular hero of the Book of Job, represented as a wealthy and pious land-holder who lived in patriarchal times, or at least conditions, in the land of Uz, on the borders of Idumea. Outside of the Book of Job he is mentioned by Ezekiel (Eze 14:14,20) as one of 3 great personages whose representative righteousness would presumably avail, if that of any individuals could, to redeem the nation; the other two being Noah, an ancient patriarch, and Daniel, a contemporary of the prophet. It is difficult to determine whether Job was an actual personage or not. If known through legend, it must have been on account of some such experience as is narrated in the book, an experience unique enough to…
Job
Persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezek. 14:14, 20) and of submissive patience under the sorest calamities (James 5:11). His history, so far as it is known, is recorded in his book.
the patriarch, from whom one of the books of the Old Testament is named. His residence in the land of Uz marks him as belonging to a branch of the Aramean race, which had settled in the lower part of Mesopatamia (Probably to the south or southeast of Palestine, in Idumean Arabia), adjacent to the Sabeans and Chaldeans. The opinions of Job and his friends are thus peculiarly interesting as exhibiting an aspect of the patriarchal religion outside of the family of Abraham, and as yet uninfluenced by the legislation of Moses. The form of worship belongs essentially to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood, it is thoroughly domestic in form and spirit. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life. What we know of his history is given in the book that bears his name.
A patriarch distinguished for his integrity and piety, his wealth, honors, and domestic happiness, whom God permitted, for the trial of his faith, to be deprived of friends, property, and health, and at once plunged into deep affliction. He lived in the land of Uz, lying, it is generally thought, in Eastern Edom, probably not far from Bozrah.
THE BOOK OF JOB, has originated much criticism, and on many points a considerable diversity of opinion still exists. Sceptics have denied its inspiration, and called it a mere philosophical romance; but no one who respects revelation can entertain this notion, or doubt that Job was a real person. Inspired writers testify to both. See Eze 14:14 Jas 5:11, and compare 1Co 3:19 with
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
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word קָלַל (qalal) is a primitive root meaning to be light or trifling, covering a range of senses from being swift to being of little account. It can also mean to curse or treat with contempt. The verb appears in various forms, including Qal, Niphal, Piel, and Hiphil, indicating different nuances such as making light or being lightly esteemed.
[קָלַל] 82 vb. be slight, swift, trifling
Qal
be slight, of water, be abated
be swift
trifling, i.e. of little account
Niph.
shew oneself swift
appear trifling
be lightly esteemed
Pi. curse (prop. make contemptible)
Pu. be cursed
Hiph.
make light, lighten
treat with contempt
Pilp.
shake
(peculiarly) whet
Hithpalp. reflex. of 1: hills shook themselves
base
H7043 קָלַל be slight, swift, trifling .. be slight, of water, be abated
. be swift
. trifling, i.e. of little account
. . shew oneself swift
. appear trifling
. be lightly esteemed
. curse (prop. make contemptible)
. be cursed
. . make light, lighten
. treat with contempt
. . shake
. (peculiarly) whet
. reflex. of 1: hills shook themselves
7043 qalal kaw-lal'
a primitive root; to be (causatively, make) light, literally
(swift, small, sharp, etc.) or figuratively (easy, trifling,
vile, etc.):--abate, make bright, bring into contempt,
(ac-)curse, despise, (be) ease(-y, -ier), (be a, make, make
somewhat, move, seem a, set) light(-en, -er, -ly, -ly
afflict, -ly esteem, thing), X slight(-ly), be swift(-er),
(be, be more, make, re-)vile, whet.
קָלַל (qa.lal) — to lighten.
1) to be slight, be swift, be trifling, be of little account, be light
1a) (Qal)
1a1) to be slight, be abated (of water)
1a2) to be swift
1a3) to be trifling, be of little account
1b) (Niphal)
1b1) to be swift, show oneself swift
1b2) to appear trifling, be too trifling, be insignificant
1b3) to be lightly esteemed
1c) (Piel)
1c1) to make despicable
1c2) to curse
1d) (Pual) to be cursed
1e) (Hiphil)
1e1) to make light, lighten
1e2) to treat with contempt, bring contempt or dishonour
1f) (Pilpel)
1f1) to shake
1f2) to whet
1g) (Hithpalpel) to shake oneself, be moved to and fro
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
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
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms