Job 3:6 — Word Study
WLCהַלַּ֥יְלָה הַהוּא֮ יִקָּחֵ֪ה֫וּ אֹ֥פֶל אַל־ יִ֭חַדְּ בִּימֵ֣י שָׁנָ֑ה בְּמִסְפַּ֥ר יְ֝רָחִ֗ים אַל־ יָבֹֽא׃
BSAIf only darknessʼôphel [thick, intense, a state of gloom] had takenhûwʼ that nightlayil [a period of adversity] awaylâqach▸ May it notʼal [that specific night] appearchâdâh▸ [never be counted] among the daysyôwm [a 24-hour period] of the yearshâneh [a period of time] may it neverʼal be enteredbôwʼ▸ [not come into the number] in anymiçpâr of the monthsyerach [a lunar cycle]
| Greek | English | Parsing |
|---|---|---|
| הַלַּ֥יְלָה | the night | Particle, noun common masculine singular absolute |
| הַהוּא֮ | that | Particle, pronoun |
| יִקָּחֵ֪ה֫וּ | let it take it | Verb qal imperfect third person masculine singular, suffix |
| אֹ֥פֶל | darkness | Noun common, masculine singular absolute |
| אַל־ | may not | Particle |
| יִ֭חַדְּ | it rejoice | Verb, Qal, jussive third person masculine singular |
| בִּימֵ֣י | among [the] days of | Preposition, noun common masculine plural construct |
| שָׁנָ֑ה | [the] year | Noun common, feminine singular absolute |
| בְּמִסְפַּ֥ר | in [the] number of | Preposition, noun common masculine singular construct |
| יְ֝רָחִ֗ים | [the] months | Noun common, masculine plural absolute |
| אַל־ | may not | Particle |
| יָבֹֽא׃ | it come | Verb, Qal, jussive third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If only darkness had taken that night away! May it not appear among the days of the year; may it never be entered in any of the months. |
| KJV | As for that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months. |
| ASV | As for that night, let thick darkness seize upon it: Let it not rejoice among the days of the year; Let it not come into the number of the months. |
| YLT | That night — let thick darkness take it, Let it not be united to days of the year, Into the number of months let it not come. |
| WEB | As for that night, let thick darkness seize on it. Let it not rejoice among the days of the year. Let it not come into the number of the months. |
| BBE | That night — let the thick dark take it; let it not have joy among the days of the year; let it not come into the number of the months. |
Where they part company is אֹ֥פֶל — see How Translations Differ.
The sentence is structured around a main wish followed by two additional wishes, emphasizing Job's longing for the removal of pain.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֹפֶל
verbחָדָה
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 3:6
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 3:6 captures Job's deep sorrow as he wishes that the night of his birth had never occurred. This is part of a larger lament where Job expresses his anguish over his suffering and the desire for his pain to be erased from time. His words reflect the intense emotional turmoil he faces as he grapples with his circumstances and seeks relief from his despair.
Cross References
The Key Word — אֹ֥פֶל, 'O.felgenerated
The noun אֹ֥פֶל (ophel) means 'darkness' and is used to describe both physical darkness and a state of gloom or despair. It can symbolize calamity or spiritual unresponsiveness, as seen in contexts like Isaiah 9:2. In this verse, it conveys the depth of Job's suffering, emphasizing the weight of his emotional state.
The parsing of אֹ֥פֶל as a common masculine singular noun indicates that it is a concrete term, referring to a specific state of being. Job's invocation of darkness here highlights his desire to remove the painful memories associated with that night.
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 finite verb יִקָּחֵ֪ה֫וּ (let it take it) governs the verse, with several phrases hanging off it: a noun phrase indicating what is to be taken, an adjective phrase describing the state of that night, and two clauses expressing wishes about its absence from time.
The structure emphasizes Job's desire for the night to be removed from memory, as he expresses this wish through a series of jussive verbs, which convey longing and hope.
Septuagint Backgroundgenerated
The Septuagint translates אֹ֥פֶל as σκότος (skotos), which means 'darkness' and carries a similar weight of gloom and despair. This choice reflects a direct correspondence to the Hebrew term, maintaining the thematic elements of Job's lament.
The use of σκότος in the Septuagint underscores the depth of Job's emotional state, aligning with the original Hebrew's implications of calamity and spiritual darkness.
In plain words — the whole versegenerated
Job 3:6 expresses Job's wish that the night of his birth had never happened. He desires that this night, filled with darkness and pain, not be remembered among the days of the year or counted in any of the months.
Frequently Asked Questionsgenerated
Job is expressing his deep sorrow and desire for the pain associated with his birth to be erased from existence, highlighting the intensity of his suffering.
Job wishes to remove the memory of his suffering from the calendar, indicating how profoundly he feels the weight of his pain and the desire for it to be forgotten.
Darkness symbolizes Job's emotional turmoil and despair, representing not just the absence of light but also the presence of suffering and calamity.
Job's lament reflects the central themes of suffering, loss, and the quest for understanding in the face of adversity, which are explored throughout the Book of Job.
Reflection Questionsgenerated
- What does darkness symbolize in my own life, and how can I seek light in difficult times?
- How do I cope with feelings of despair or sorrow, similar to Job's lament?
- In what ways can I support others who are experiencing their own 'dark nights'?
- How can I find hope and healing in the midst of suffering, as Job sought to do?
The early church on this verse — how the Fathers read it
The early Church Fathers offered interpretations on Job's lament. Here are their insights, focusing on the themes of darkness and suffering.
HISTORICAL INTERPRETATION. As for that night, let a dark whirlwind seize upon it. For it is written, Our God shall come, and shall not keep silence; a fire shall devour before Him, and it shall be very tempestuous round about Him.Early Church Fathers on Job 3 →
MORAL INTERPRETATION. As for that night, let a black tempest seize it. For the awakened spirit of sorrow is like a kind of tempestuous whirlwind.Early Church Fathers on Job 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 3:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs [for] that night,.... The night of conception; Job imprecated evils on the day he was born, now on the night he was conceived in, the returns of it: let darkness seize upon it; let it not only he
Read John Gill on Job 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs for that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months. Seize upon it - as its prey; i:e., utterly dissolve it.
Read Robert Jamieson on Job 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet darkness seize upon it, i. e. constant and extraordinary darkness, without the least glimmering of light from the moon or stars. Joined unto the days of the year, i.e. reckoned as one, or a part of one, of them. The night is distinguished from the artificial day, but it is a part of the natural day, which consists of twenty-four hours. Or rather, let it not rejoice among the days, &c. Joy here, and terror, , are poetically and figuratively ascribed to the day or night with respect to men, who either rejoice or are affrighted in it. Let it be a sad, and as it were a funeral, day. Let it not come into the number of the months, i.e. to be one of those nights which go to the making up of…
Read Matthew Poole on Job 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 3:6 As [for] that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months.Ver. 6. As for that night, let darkness seize upon it] Having spent his spleen upon the day, he now vents himself upon the night, according to that division, Job 3:8. As for that night of mine unhappy conception, or birth, let tenebrosus turbo (as the Vulgate here hath it), a dark tempest, or a tempestuous darkness, grasp it, or invade it; let it be as dark as pitch, by a darkness superadded to its natural darkness, Caligo perpetua et inusitata (Mercer). Let it not be joined unto the days of the year] Let nature quite disclaim it, and…
Read John Trapp on Job 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Let it not be joined.—Rather, let it not rejoice among, as one of the glorious procession of nights.
Read Charles John Ellicott on Job 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. As for that night, let darkness seize upon it] I think the Targum has hit the sense of this whole verse: "Let darkness seize upon that night; let it not be reckoned among the annual festivals; in the number of the months of the calendar let it not be computed." Some understand the word אפל ophel as signifying a dark storm; hence the Vulgate, tenebrosus turbo, "a dark whirlwind." And hence Coverdale, Let the darck storme overcome that night, let it not be reckoned amonge the dayes off the yeare, nor counted in the monethes. Every thing is here personified; day, night, darkness, shadow of death, cloud, c. and the same idea of the total extinction of that portion of time, or its being…
Read AdamClarke on Job 3 →CambridgeThe Cambridge Bible for Schools and Colleges6. let it not be joined unto] Rather, let it not rejoice among. Let it not enter the joyful troop of days, glad in its existence and its beauty. Another way of spelling the word gives the meaning, let it not be joined unto.
Read Cambridge on Job 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAs for “that night.” Job, having cursed the day, proceeds to utter a malediction on the “night” also; see Job 3:3. This malediction extends to Job 3:9. Let darkness seize upon it - Hebrew, Let it take it.
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
If only darkness had taken that night away! May it not appear among the days of the year; may it never be entered in any of the months.
As for that night, let thick darkness seize on it. Let it not rejoice among the days of the year. Let it not come into the number of the months.
If only darkness had taken that night away! May it not appear among the days of the year; may it never be entered in any of the months.
That night – let darkness seize it; let it not be included among the days of the year; let it not enter among the number of the months!
Tyndale line
As for that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months.
As for that night, let thick darkness seize upon it: Let it not rejoice among the days of the year; Let it not come into the number of the months.
As for that night, let thick darkness seize upon it: let it not rejoice among the days of the year; let it not come into the number of the months.
As for that night, let darkness seize upon it; let it not be joined to the days of the year, let it not come into the number of the months.
Let darkenesse possesse that night, let it not be ioyned vnto the dayes of the yeere, nor let it come into the count of the moneths.
Strictly literal
That night — let gloom seize upon it; let it not rejoice among the days of the year; let it not come into the number of the months.
That night — let thick darkness take it, Let it not be united to days of the year, Into the number of months let it not come.
That night—let thick darkness take it, || Let it not be united to days of the year, || Let it not come into the number of months.
Yon night — let darkness seize upon it; let it not be united to the days of the year; let it not come into the number of the [periods lighted by the] moon.
As for that night, may thick darkness seize it. May it not rejoice among the days of the year; may it not come into the number of the months.
From the Latin
Let a darksome whirlwind seize upon that night, let it not be counted in the days of the year, nor numbered in the months.
Simplified
Blot out that night as if it never existed. Don't count it on the calendar. Don't let it have a day in any month.
That night — let the thick dark take it; let it not have joy among the days of the year; let it not come into the number of the months.
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 agree on the majority of the words in this verse, with 10 out of 12 words matched. The Septuagint's word order and articles differ, but the essential meaning remains consistent with the Hebrew text.
הַלַּ֥יְלָה הַהוּא֮ יִקָּחֵ֪ה֫וּ אֹ֥פֶל אַל־ יִ֭חַדְּ בִּימֵ֣י שָׁנָ֑ה בְּמִסְפַּ֥ר יְ֝רָחִ֗ים אַל־ יָבֹֽא׃
10 of the 12 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 3:6
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.
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
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)
Art | Pron — Particle · pronounHTd/Pp3ms
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms
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
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,
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
חָדָה (chadah) is a Hebrew verb meaning to rejoice. It can be used in the Qal form to indicate simply rejoicing, and in the Piel form to express making someone else glad. The entries consistently emphasize the theme of joy and gladness.
[חָדָה] vb. rejoice
Qal rejoice
Pi. thou makest him joyful
base
H2302 חָדָה rejoice
2302 chadah khaw-daw'
a primitive root; to rejoice:--make glad, be joined, rejoice.
חָדָה (cha.dah) — to rejoice.
1) to rejoice
1a) (Qal) to rejoice
1b) (Piel) to make glad, gladden
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
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
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fs — Noun common · feminine singular absoluteHNcfsa
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
מִסְפָּר (mispar) means 'number' or 'tale.' It can refer to definite or indefinite quantities, ranging from large to small. The word also encompasses concepts of narration and recounting. The entries consistently highlight its numerical and narrative aspects without significant disagreement.
מִסְפָּר 133 n.m. number, tale
base
H4557 מִסְפָּר number, tale
4557 micpar mis-pawr'
from 5608; a number, definite (arithmetical) or indefinite
(large, innumerable; small, a few); also (abstractly)
narration:--+ abundance, account, X all, X few, (in-)finite,
(certain) number(-ed), tale, telling, + time.
see HEBREW for 05608
מִסְפָּר (mis.par) — number.
1) number, tale
1a) number
1a1) number
1a2) innumerable (with negative)
1a3) few, numerable (alone)
1a4) by count, in number, according to number (with prep)
1b) recounting, relation
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
יֶ֫רַח (yerach) means 'month' and is derived from an unused root of uncertain meaning. It refers to a lunar cycle or calendar month and is associated with the moon. The Aramaic equivalent is יְרַח (ye.rach).
יֶ֫רַח n.m. month
base
H3391 יֶ֫רַח month
3391 yerach yeh'-rakh
from a unused root of uncertain signification; a lunation,
i.e. month:--month, moon.
יֶ֫רַח (ye.rach) — month.
1) month (lunar cycle), moon
1a) month
1b) calendar month
Aramaic equivalent: ye.rach (יְרַח "month" H3393)
N-mp — Noun common · masculine plural absoluteHNcmpa
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…