Job 3:5 — Word Study
WLCיִגְאָלֻ֡הוּ חֹ֣שֶׁךְ וְ֭צַלְמָוֶת תִּשְׁכָּן־ עָלָ֣יו עֲנָנָ֑ה יְ֝בַעֲתֻ֗הוּ כִּֽמְרִ֥ירֵי יֽוֹם׃
BSAMay darknesschôshek [and the shadow of death] and gloomtsalmâveth reclaim itgâʼal▸ and a cloudʻănânâh△ [a black cloud, a cloud of sorrow] settleshâkan▸ over itʻal may the blacknesskimrîyr△ [deep darkness, complete gloom] of the dayyôwm [a day of misery, a time of suffering] overwhelm itbâʻath▸
| Greek | English | Parsing |
|---|---|---|
| יִגְאָלֻ֡הוּ | let them reclaim it | Verb qal imperfect third person masculine plural, suffix |
| חֹ֣שֶׁךְ | darkness | Noun common, masculine singular absolute |
| וְ֭צַלְמָוֶת | and deep darkness | Conjunction, noun common masculine singular absolute |
| תִּשְׁכָּן־ | let it settle down | Verb, Qal, imperfect third person feminine singular |
| עָלָ֣יו | over it | Preposition, suffix |
| עֲנָנָ֑ה | cloud | Noun common, feminine singular absolute |
| יְ֝בַעֲתֻ֗הוּ | let them terrify it | Verb piel imperfect third person masculine plural, suffix |
| כִּֽמְרִ֥ירֵי | [the] darkness of | Noun common, masculine plural construct |
| יֽוֹם׃ | day | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May darkness and gloom reclaim it, and a cloud settle over it; may the blackness of the day overwhelm it. |
| KJV | Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it. |
| ASV | Let darkness and the shadow of death claim it for their own; Let a cloud dwell upon it; Let all that maketh black the day terrify it. |
| YLT | Let darkness and death-shade redeem it, Let a cloud tabernacle upon it, Let them terrify it as the most bitter of days. |
| WEB | Let darkness and the shadow of death claim it for their own. Let a cloud dwell on it. Let all that makes the day black terrify it. |
| BBE | Let the dark and the black night take it for themselves; let it be covered with a cloud; let the dark shades of day send fear on it. |
Translations generally agree on the meaning of the verse, particularly regarding the imagery of darkness and gloom.
The main clause is followed by two subordinate phrases, creating a layered expression of Job's lament.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֲנָנָה
verbשָׁכַן
The sentence as the grammar sees it Open the tree ›
2 of 9 occur nowhere else in the Old Testament — words chosen on purpose.
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 3:5
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 3:5 is part of Job's profound lament where he wishes for the day of his birth to be enveloped in darkness. He expresses a longing for that day to be forgotten entirely, highlighting his deep sorrow and the overwhelming nature of his suffering. This verse captures the essence of Job's despair as he grapples with his circumstances and the desire for oblivion.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 10:21–22 | before I go—never to return— to a land of darkness and gloom, |
| 2 | Job 16:16 | My face is red with weeping, and deep shadows ring my eyes; |
| 3 | Job 24:17 | For to them, deep darkness is their morning; surely they are friends with the terrors of darkness! |
| 4 | Job 28:3 | Man puts an end to the darkness; he probes the farthest recesses for ore in deepest darkness. |
| 5 | Job 38:17 | Have the gates of death been revealed to you? Have you seen the gates of the shadow of death? |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — יִגְאָלֻ֡הוּ, yig.'a.Lu.hugenerated
The word יִגְאָלֻ֡הוּ (yig'alu.hu) is a verb in the imperfect tense, indicating a desire or wish for something to happen. It is derived from the root גָּאַל (ga'al), which means to redeem or reclaim. In this context, Job is expressing a wish for darkness to reclaim the day of his birth, suggesting a longing for redemption from his suffering.
The use of the third person masculine plural form implies a collective action, as if calling upon forces of darkness to take action. This word carries the weight of desperation, as Job seeks relief from his pain by wishing for the day to be swallowed by darkness.
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 is structured around two main verbs: יִגְאָלֻ֡הוּ (let them reclaim) and תִּשְׁכָּן־ (let it settle down). The first clause expresses a desire for darkness to reclaim the day, while the second clause describes a cloud settling over it. The parallel structure emphasizes the overwhelming nature of Job's feelings.
The word order places emphasis on the actions Job wishes for, highlighting his deep yearning for the day to be enveloped in darkness and gloom.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יִגְאָלֻ֡הוּ is rendered as αὐτὴν (autēn), which translates to 'it' or 'her.' This choice simplifies the action, focusing on the object of reclamation rather than the act itself, which may reflect a different interpretative angle.
The LXX also chooses σκότος for חֹשֶׁךְ, indicating a direct translation of 'darkness,' maintaining the somber tone of the original Hebrew.
In plain words — the whole versegenerated
Job 3:5 expresses Job's deep sorrow as he wishes for the day of his birth to be covered in darkness and gloom. He longs for a cloud to settle over it, illustrating his desire to erase the pain associated with that day. This verse captures the essence of his lament and the overwhelming nature of his suffering.
Frequently Asked Questionsgenerated
Job is expressing a desire for the day of his birth to be enveloped in darkness, indicating his wish that it never happened due to the immense suffering he is experiencing.
The imagery of darkness symbolizes Job's despair and hopelessness, reflecting his emotional state as he grapples with his suffering and loss.
The cloud represents sorrow and gloom, emphasizing the heaviness of Job's feelings about the day he wishes to forget.
The blackness signifies complete darkness and despair, highlighting the depth of Job's misery and his desire for that day to be overwhelmed by darkness.
Reflection Questionsgenerated
- How can I relate to Job's feelings of despair and longing for relief in my own life?
- What are some ways I can find hope in times of darkness, similar to Job's experience?
- How does understanding Job's lament help me empathize with others who are suffering?
- In what ways can I support those who are going through dark times, as Job did?
The early church on this verse — how the Fathers read it
Early interpretations of Job's lament are provided, showing how figures like Gregory the Dialogist understood the themes of darkness and oblivion in this verse.
HISTORICAL INTERPRETATION. Let darkness and the shadow of death stain it. By 'the shadow of death,' we must understand 'oblivion,' for as death ends life, so oblivion puts an end to memory.Early Church Fathers on Job 3 →
MORAL INTERPRETATION. Let darkness and the shadow of death stain it. Then indeed darkness stains the day, when the delight of our inclinations is smitten through with the inflictions of penance.Early Church Fathers on Job 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 3:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet darkness and the shadow of death stain it,.... Let there be such darkness on it as on persons when dying, or in the state of the dead; hence the sorest afflictions, and the state of man in
Read John Gill on Job 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it. Let ... the shadow of death (deepest darkness, Isaiah 9:2) Stain it.
Read Robert Jamieson on Job 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDarkness and the shadow of death, i.e. a black and dark shadow, like that of the place of the dead, which is a land of darkness, and where the light is darkness, as Job explains this very phrase, ,22; or so gross and palpable darkness, that by its horrors and damps may take away men’ s spirits and lives. Stain it, i.e. take away its beauty and glory, and make it abominable, as a filthy thing. Or, challenge it, i.e. take and keep the entire possession of it, so as the light may not have the least share in it. Terrify it, to wit, the day, i.e. men in it. Let it be always observed as a frightful and dismal day.
Read Matthew Poole on Job 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 3:5 Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.Ver. 5. Let darkness and the shadow of death stain it] Let it be dies luctuosus et lethalis, such a deadly dark day, that each man may think it his last day, fatal and feral. Let there not be dimness only (such as appeareth through a painted glass, dyed with some obscure colour), but horrid and hideous darkness, such as was that at our Saviour’ s passion, when the sun was totally eclipsed, and a great philosopher thereupon cried out, Either the God of Nature suffers, or the world is at an end. To darkness Job here emphatically addeth the shadow of death. The shadow is…
Read John Trapp on Job 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Stain.—Literally, redeem—i.e., claim as their rightful inheritance. The other meaning enters into this word, as in Isaiah 63:3; Malachi 1:7. Blackness of the day—i.e., preternatural darkness, inopportune and unexpected darkness, like that of eclipses, &c.
Read Charles John Ellicott on Job 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Let darkness and the shadow of death stain it] יגאלהו yigaluhu, "pollute or avenge it," from גאל gaal, to vindicate, avenge, c. hence גאל goel, the nearest of kin, whose right it was to redeem an inheritance, and avenge the death of his relative by slaying the murderer. Let this day be pursued, overtaken, and destroyed. Let natural darkness, the total privation of the solar light, rendered still more intense by death's shadow projected over it, seize on and destroy this day, εκλαβοιαυτην, Septuagint; alluding, perhaps, says Mr. Parkhurst, to the avenger of blood seizing the offender. Let a cloud dwell upon it] Let the dymme cloude fall upon it. - Coverdale. Let the thickest clouds…
Read AdamClarke on Job 3 →CambridgeThe Cambridge Bible for Schools and Colleges5. shadow of death stain it] Rather, claim it, lit. redeem it. Let it become part of the possession of darkness. The word, however, does not mean reclaim, as if the idea were that the day had been won from darkness by light and was to be reconquered. The translation “shadow of death” possibly rests on a false etymology; at the same time it is perhaps the best that can be given, and Hitzig’s conjecture that the Hebrews themselves came to see the word “death” in the termination of the form may not be far astray, comp. Job 38:17. The word originally means “deepest darkness.” the blackness of the day] lit. blacknesses. The word probably means “all that makes black the day,” eclipses…
Read Cambridge on Job 3 →Albert Barnes1798–1870Barnes' Notes on the BibleLet darkness and the shadow of death - The Hebrew word צלמות tsalmâveth is exceedingly musical and poetical.
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
May darkness and gloom reclaim it, and a cloud settle over it; may the blackness of the day overwhelm it.
Let darkness and the shadow of death claim it for their own. Let a cloud dwell on it. Let all that makes the day black terrify it.
May darkness and gloom reclaim it, and a cloud settle over it; may the blackness of the day overwhelm it.
Let darkness and the deepest shadow claim it; let a cloud settle on it; let whatever blackens the day terrify it!
Tyndale line
Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.
Let darkness and the shadow of death claim it for their own; Let a cloud dwell upon it; Let all that maketh black the day terrify it.
Let darkness and the shadow of death claim it for their own; let a cloud dwell upon it; let all that maketh black the day terrify it.
Let darkness and the shades of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.
But let darkenesse, and the shadowe of death staine it: let the cloude remayne vpon it, and let them make it fearefull as a bitter day.
Strictly literal
Let darkness and the shadow of death claim it; let clouds dwell upon it; let darkeners of the day terrify it.
Let darkness and death-shade redeem it, Let a cloud tabernacle upon it, Let them terrify it as the most bitter of days.
Let darkness and death-shade redeem it, || Let a cloud dwell on it, || Let them terrify it as the most bitter of days.
Oh that darkness and the shadow of death might defile it; may a cloud rest upon it; may the blackness of the day terrify it.
May darkness and the shadow of death claim it for their own. May a cloud live over it; may everything that makes the day black truly terrify it.
From the Latin
Let darkness, and the shadow of death cover it, let a mist overspread it, and let it be wrapped up in bitterness.
Simplified
Take it back, darkness and death-shadow. A black cloud should overshadow it. It should be as terrifying as the darkness of an eclipse during the day.
Let the dark and the black night take it for themselves; let it be covered with a cloud; let the dark shades of day send fear on it.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for this verse, with eight of the nine words matched. The Septuagint's word order and articles differ, but the essential imagery and meaning are preserved.
יִגְאָלֻ֡הוּ חֹ֣שֶׁךְ וְ֭צַלְמָוֶת תִּשְׁכָּן־ עָלָ֣יו עֲנָנָ֑ה יְ֝בַעֲתֻ֗הוּ כִּֽמְרִ֥ירֵי יֽוֹם׃
8 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 3:5
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.
גָּאַל (ga'al) is a Hebrew verb meaning to redeem, often in the context of acting as a kinsman-redeemer. It encompasses various forms of redemption, including buying back property, marrying a relative's widow, and delivering individuals or Israel from bondage or exile. The related noun גְּאוּלַי (geulai) signifies the concept of redemption itself.
גָּאַל vb. redeem, act as kinsman
Qal
act as kinsman, do the part of next of kin
redeem, by payment of value assessed
redeem, with God as subj. implying personal relationship
H1350a גָּאַל redeem, act as kinsman .. act as kinsman, do the part of next of kin
. redeem, by payment of value assessed
. redeem, with God as subj. implying personal relationship
.. refl. redeem oneself
. pass. be redeemed
H1350b גְּאוּלַי n. abstr. redemption
1350 ga'al gaw-al'
a primitive root, to redeem (according to the Oriental law of
kinship), i.e. to be the next of kin (and as such to buy back
a relative's property, marry his widow, etc.):--X in any wise,
X at all, avenger, deliver, (do, perform the part of near,
next) kinsfolk(-man), purchase, ransom, redeem(-er), revenger.
גָּאַל (ga.al) — to redeem: redeem.
: redeem
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
1a1a) by marrying brother's widow to beget a child for him, to redeem from slavery, to redeem land, to exact vengeance
1a2) to redeem (by payment)
1a3) to redeem (with God as subject)
1a3a) individuals from death
1a3b) Israel from Egyptian bondage
1a3c) Israel from exile
1b) (Niphal)
1b1) to redeem oneself
1b2) to be redeemed
גְּאוּלַי (ge.u.lay) — redemption.
redemption
גָּאַל (ga.al) — to redeem: avenge.
: avenge
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sp3ms
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
N-ms — Noun common · masculine singular absoluteHNcmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,
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)
Conj | N-ms — 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,
שָׁכַן (shakan) is a Hebrew verb meaning to settle down, abide, or dwell. It encompasses various forms of residing, both literally and figuratively, and includes nuances of establishing or causing to dwell. The entries indicate its use in different grammatical forms, such as Qal, Piel, and Hiphil, which express actions related to dwelling and establishing habitation.
שָׁכַן, שָׁכֵ֑ן 129 vb. settle down, abide, dwell
Qal
settle down to abide
abide, dwell
Pi.
make settle down, establish
make to dwell
Hiph.
lay
cause birds to settle
cause to dwell
base
H7931 שָׁכַן, שָׁכֵ֑ן settle down, abide, dwell
7931 shakan shaw-kan'
a primitive root (apparently akin (by transmission) to 7901
through the idea of lodging; compare 5531, 7925); to reside or
permanently stay (literally or figuratively):--abide,
continue, (cause to, make to) dwell(-er), have habitation,
inhabit, lay, place, (cause to) remain, rest, set (up).
see HEBREW for 05531
see HEBREW for 07925
שָׁכַן (sha.khan) — to dwell.
1) to settle down, abide, dwell, tabernacle, reside
1a) (Qal)
1a1) to settle down to abide
1a2) to abide, dwell, reside
1b) (Piel)
1b1) to make settle down, establish
1b2) to make or cause to dwell
1c) (Hiphil)
1c1) to lay, place, set, establish, settle, fix
1c2) to cause to dwell or abide
Aramaic equivalent: she.khan (שְׁכֵן "to dwell" H7932)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3ms
עֲנָנָה (ananah) is a feminine noun meaning 'cloud' or 'cloudiness.' It is derived from the root word for 'cloud' (Strong's H6051) and is used in the context of cloudiness, as seen in Job 3:5.
עֲנָנָה n.f. cloud Jb 3:5.
ref
H6053 עֲנָנָה
6053 `ananah an-aw-naw'
feminine of 6051; cloudiness:--cloud.
see HEBREW for 06051
עֲנָנָה (a.na.nah) — cloud.
cloud, cloudy
N-fs — Noun common · feminine singular absoluteHNcfsa
kloud (`anan, `abh; nephele, nephos):
I. Clouds in Palestine.
In the Bible few references are found of particular clouds or of clouds in connection with the phenomena of the weather conditions. The weather in Palestine is more even and has less variety than that in other lands. It is a long, narrow country with sea on the West and desert on the East. The wind coming from the West is always moist and brings clouds with it. If the temperature over the land is low enough the clouds will be condensed and rain will fall, but if the temperature is high, as in the five months of summer, there can be no rain even though clouds are seen. As a whole the winter is cloudy and the summer clear.
Cloud
The Hebrew so rendered means “a covering,” because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex. 16:10; 33:9; Num. 11:25; 12:5; Job 22:14; Ps. 18:11). A “cloud without rain” is a proverbial saying, denoting a man who does not keep his promise (Prov. 16:15; Isa. 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15;
The shelter given, and refreshment of rain promised, by clouds give them their peculiar prominence in Oriental imagery. When a cloud appears rain is ordinarily apprehended, and thus the "cloud without rain" becomes a proverb for the man of promise without performance. (Proverbs 16:15; Isaiah 18:4; 25:5; Jude 1:12) comp. Prov 25:14 The cloud is a figure of transitoriness, (Job 30:15; Hosea 6:4) and of whatever intercepts divine favor or human supplication. (Lamentations 2:1; 3:44) A bright cloud at times visited and rested on the mercy-seat. (
PILLAR OF, the miraculous token of the divine presence and care, Ex 14:24 16:10 Nu 12:5, which guided the Israelites in the desert; it was a means of protection and perhaps of shade by day, and gave them light by night, Ex 13:21,22 14:19,20. By it God directed their movements, Nu 9:15-23 14:14 De 1:33. See the beautiful application of the image to the future church in Isa 4:5.
בָּעַת (ba`ath) is a primitive root meaning to terrify or startle. It covers a range of actions, including overwhelming or assailing someone, and is often used in a poetic context. The verb can appear in various forms, such as being terrified (Niphal) or actively terrifying (Piel).
[בָּעַת] vb. fall upon, startle, terrify
Niph. be terrified
Pi. (mostly poet.)
fall upon; overwhelm; assail
terrify
base
H1204 [בָּעַת] fall upon, startle, terrify . be terrified
. (mostly poet.) . fall upon; overwhelm; assail
. terrify
1204 ba`ath baw-ath'
a primitive root; to fear:--affright, be (make) afraid,
terrify, trouble.
בָּעַת (ba.at) — to terrify.
1) to terrify, startle, fall upon, dismay, be overtaken by sudden terror
1a) (Niphal) to be terrified
1b) (Piel)
1b1) to fall upon, overwhelm
1b2) to terrify
V-Piel-Imperf-3mp | Suff — Verb piel imperfect third person masculine plural · suffixHVpi3mp/Sp3ms
כִּמְרִיר (kimriyr) refers to darkness or blackness, suggesting a sense of gloominess. It is derived from a root meaning obscuration, as if from an eclipse. The term appears in the context of Job 3:5.
[כִּמְרִיר] n.m. darkness, gloominess (?), Jb 3:5
ref
H3650 כִּמְרִיר
3650 kimriyr kim-reer'
redupl. from 3648; obscuration (as if from shrinkage of
light, i.e. an eclipse (only in plural):--blackness.
see HEBREW for 03648
כִּמְרִיר (kim.rir) — darkness.
blackness, gloominess, darkness
N-mp — Noun common · masculine plural constructHNcmpc
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…
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 — Noun common · masculine singular absoluteHNcmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.