Job 30:24 — Word Study
WLCאַ֣ךְ לֹא־ בְ֭עִי יִשְׁלַח־ יָ֑ד אִם־ בְּ֝פִיד֗וֹ לָהֶ֥ן שֽׁוּעַ׃
BSAYetʼak no onelôʼ [does not, will not] stretches outshâlach▸ his handyâd [in help, to assist] whenʼim he cries for helpshûwaʻ [calls out, shouts, in distress, salvation] in his distresspîyd [calamity, trouble]
| Greek | English | Parsing |
|---|---|---|
| אַ֣ךְ | surely | Adverb |
| לֹא־ | not | Particle |
| בְ֭עִי | on a heap of ruins | Preposition, noun common masculine singular absolute |
| יִשְׁלַח־ | anyone stretches out | Verb, Qal, imperfect third person masculine singular |
| יָ֑ד | a hand | Noun common, both singular absolute |
| אִם־ | or | Particle |
| בְּ֝פִיד֗וֹ | in disaster his | Preposition, noun common masculine singular construct, suffix |
| לָהֶ֥ן | to them | Preposition, suffix |
| שֽׁוּעַ׃ | a cry for help | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yet no one stretches out his hand to a ruined man when he cries for help in his distress. |
| KJV | Howbeit he will not stretch out his hand to the grave, though they cry in his destruction. |
| ASV | Howbeit doth not one stretch out the hand in his fall? Or in his calamity therefore cry for help? |
| YLT | Surely not against the heap Doth He send forth the hand, Though in its ruin they have safety. |
| WEB | “However doesn’t one stretch out a hand in his fall? Or in his calamity therefore cry for help? |
| BBE | Has not my hand been stretched out in help to the poor? have I not been a saviour to him in his trouble? |
The translations agree in their rendering of the Hebrew concepts in this verse.
The sentence structure emphasizes the main action of not helping, with subordinate clauses providing context for the subject's condition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectH7769
verbשָׁלַח
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 30:24
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 30:24 captures Job's feelings of abandonment and despair as he observes that no one reaches out to help him during his suffering. This verse is situated within a larger context where Job is expressing his grief and questioning the lack of support from those around him, reinforcing his sense of isolation and distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 5:31 | So may all your enemies perish, O LORD! But may those who love You shine like the sun at its brightest.” And the land had rest for forty years. |
| 2 | Psalm 35:25 | Let them not say in their hearts, “Aha, just what we wanted!” Let them not say, “We have swallowed him up!” |
| 3 | Matthew 27:39–44 | And those who passed by heaped abuse on Him, shaking their heads |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שֽׁוּעַ, shu.a'generated
The word שׁוּעַ (shu.a') is a noun meaning 'cry' or 'shout,' often associated with a call for help. It conveys a sense of urgency and desperation, as in this verse where Job is crying out in distress.
This word is used to express a loud vocalization, typically in moments of need or peril. The parsing indicates it is a masculine singular noun, emphasizing the individual nature of Job's cry for assistance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The verse consists of a main clause with a finite verb, יִשְׁלַח־ (yish.lach-), meaning 'stretches out,' which governs the subject and object. The structure indicates that the focus is on the action of reaching out for help.
The word order emphasizes the subject's inaction — no one is extending their hand to help, highlighting the theme of abandonment in Job's lament.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew word שֽׁוּעַ as ξειρώσασθαι, which implies a sense of reaching out or extending a hand. This choice suggests a direct interpretation of the act of offering help.
This translation captures the urgency of the Hebrew, emphasizing the need for assistance in times of distress.
In plain words — the whole versegenerated
Job 30:24 expresses Job's feeling of being forsaken, as he notes that no one reaches out to help him when he cries out in his time of trouble. This highlights his isolation and the lack of compassion he experiences from others.
Frequently Asked Questionsgenerated
Job refers to himself in a state of despair and destruction, feeling abandoned and in need of help.
Job feels this way because he is experiencing profound suffering and isolation, leading him to believe that others are indifferent to his plight.
The hand symbolizes help and support, and Job's lament emphasizes the absence of this assistance when he needs it most.
This verse reflects the broader themes of suffering, abandonment, and the search for compassion throughout the Book of Job.
Reflection Questionsgenerated
- In what ways have I experienced feelings of abandonment or lack of support in my own life?
- How can I be more aware of those around me who may be in distress and need help?
- What does this verse teach me about the importance of compassion and reaching out to others?
- How can I apply Job's experience to my understanding of suffering and the role of community?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced Job's suffering to illustrate the human condition. Here, Gregory the Dialogist quotes Job to discuss divine assistance in times of distress.
Howbeit Thou dost not put forth thine hand for the destroying of them; and if they are brought to the ground, Thou wilt save them Thyself.Early Church Fathers on Job 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 30:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHowbeit he will not stretch out [his] hand to the grave,.... Or, "verily" (h), truly he will not, c.
Read John Gill on Job 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHowbeit he will not stretch out his hand to the grave, though they cry in his destruction. Expressing Job's faith as to the state after death.
Read Robert Jamieson on Job 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere is great variety and difficulty in the sense and connexion of these words. They may be joined either, 1. With the following verse, as describing Job’ s compassion to others in affliction, which by the principles of reason and religion should have procured him some pity from God and men in his affliction. And to that purpose the words are or may be translated thus: But was not my prayers for them (which words may be understood out of the following clause) when he stretched out his hand? (to wit, against them to destroy them;) in his destruction or oppression (understand it actively, i.e. when God was about to destroy any other man or men) was not (the negation being understood out of…
Read Matthew Poole on Job 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 30:24 Howbeit he will not stretch out [his] hand to the grave, though they cry in his destruction.Ver. 24. Howbeit he will outstretch not his hand to the grave] He will not dig up the dead, as the Papists dealt by Bucer and others, to afflict them any more. Quid facere poterunt? Occident? Nunquid, resuscitabunt ut iterum occidant? What can they do? said Luther concerning his enemies who threatened him. Will they kill me? but what then? Will they raise me up to life again, that they may kill me again? No: Charles V, emperor, when he might have done that, and was moved to do it, would not. Mors requies aerumnarum. Dead men are at rest, was Chaucer’ s motto. There, in the grave, the wicked…
Read John Trapp on Job 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Though they cry in his destruction.—This is a very obscure verse. Some render it, “Surely against a ruinous heap he will not put forth his hand; though it be in his destruction one may utter a cry because of these things.” Others, understanding the word rendered “ruinous heap” otherwise, render “Howbeit, God will not put forth His hand to bring man to death and the grave when there is earnest prayer for them, nor even when in calamity proceeding from Him there is a loud cry for them:” that is to say, “I know that Thou wilt dissolve and destroy me, and bring me to the grave, though Thou wilt not do so when I pray unto Thee to release me by death from my sufferings. Thou wilt surely do…
Read Charles John Ellicott on Job 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. He will not stretch out his hand to the grave] After all that has been said relative to the just translation and true meaning of this verse, is it not evident that it is in the mouth of Job a consolatory reflection? As if he said, Though I suffer here, I shall not suffer hereafter. Though he add stroke to stroke, so as to destroy my life, yet his displeasure shall not proceed beyond the grave. Though they cry in his destruction.] Mr. Good translates: Surely there, in its ruin, is freedom. In the sepulchre there is freedom from calamity, and rest for the weary.
Read AdamClarke on Job 30 →CambridgeThe Cambridge Bible for Schools and Colleges24. This obscure verse may mean, Yet doth not one stretch out the hand in his fall? When he is destroyed doth he not because of this utter a cry? The word fall is lit. heap, i. e. ruin. The verse, so interpreted means, Does not one stretch out his hand for help in his downfall? does he not when being destroyed, or, in his misfortune, utter a cry? Job explains how in his misery he cries unto God, it is the instinct of mankind. The following verse, referring to Job’s compassion when he saw others in trouble, suggests that he naturally looked for the same compassion to himself. The word cry (second clause), if referred to a different root, might mean riches (so ch. Job 36:19), and the verse…
Read Cambridge on Job 30 →Albert Barnes1798–1870Barnes' Notes on the BibleHowbeit he will not stretch out his hand to the grave - Margin, heap.
Read Albert Barnes on Job 30 →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
Yet no one stretches out his hand to a ruined man when he cries for help in his distress.
“However doesn’t one stretch out a hand in his fall? Or in his calamity therefore cry for help?
Yet no one stretches out his hand against a ruined man when he cries for help in his distress.
“Surely one does not stretch out his hand against a broken man when he cries for help in his distress.
Tyndale line
Howbeit he will not stretch out his hand to the grave, though they cry in his destruction.
Howbeit doth not one stretch out the hand in his fall? Or in his calamity therefore cry for help?
Surely against a ruinous heap he will not put forth his hand; though it be in his destruction, one may utter a cry because of these things.
Yet he will not stretch out his hand to the grave, though they cry in his destruction.
Doubtles none can stretch his hand vnto the graue, though they cry in his destruction.
Strictly literal
Indeed, no prayer [availeth] when he stretcheth out [his] hand: though they cry when he destroyeth.
Surely not against the heap Doth He send forth the hand, Though in its ruin they have safety.
Surely not against the heap || Does He send forth the hand, || Though they have safety in its ruin.
But doth not a man stretch out his hand among ruins? or doth one not cry out therefrom [for help] when he meeteth his downfall?
However, does no one reach out with his hand to beg for help when he falls? Does no one in trouble call out for help?
From the Latin
But yet thou stretchest not forth thy hand to their consumption: and if they shall fall down thou wilt save.
Simplified
Who would want to kick a man when he is down, when they cry for help in their time of trouble?
Has not my hand been stretched out in help to the poor? have I not been a saviour to him in his trouble?
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 show some correspondence, but only two of the nine words match directly. The Hebrew text conveys a clear message of abandonment, while the Greek translation reflects a similar sentiment, albeit with different phrasing.
אַ֣ךְ לֹא־ בְ֭עִי יִשְׁלַח־ יָ֑ד אִם־ בְּ֝פִיד֗וֹ לָהֶ֥ן שֽׁוּעַ׃
2 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 30:24
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.
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
עִי (`iy) refers to a ruin or heap of ruins, derived from the root meaning to overturn. The entries consistently emphasize its meaning related to destruction or collapse, with no significant disagreement among lexicons. It is noted in the context of a physical heap or ruin.
עִי n.[m.] ruin, heap of ruins
base
H5856 עִי
5856 `iy ee
from 5753; a ruin (as if overturned):--heap.
see HEBREW for 05753
עִי (i) — ruin.
ruin, heap of ruins
Also means: be.i (בְּעִי "ruins" H1164)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs — Noun common · both singular absoluteHNcbsa
(yadh, "hand"; kaph, "the hollow hand," "palm"; yamin, "the right hand"; semo'l, "the left hand"; cheir, "hand"; dexia, "the right hand"; aristera, "the left hand" (only Lu 23:33; 2Co 6:7), or euphemistically (for evil omens come from the left hand; compare Latin sinister, German linkisch, etc.); euonumos, literally, "having a good name"): The Hebrew words are used in a large variety of idiomatic expressions, part of which have passed into the Greek (through the Sepuagint) and into modern European languages (through the translations of the Bible; see Oxford Hebrew Lexicon, under the word "yadh"). We group what has to be said about the word under the following heads:
1. The Human Hand: Various Uses:
Hand
Called by Galen “the instrument of instruments.” It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, “My hand was stretched…
Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one’s self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu…
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
פִּיד (piyd) refers to ruin or disaster, with a possible connection to the idea of piercing. It appears in contexts like Job 12:5 and Proverbs 24:22, indicating misfortune or destruction.
H6365 פִּיד
6365 piyd peed
from an unused root probably meaning to pierce;
(figuratively) misfortune:--destruction, ruin.
פִּיד (pid) — disaster.
ruin, disaster, destruction
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
הֶן (hen) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine plural
HR/Sp3fp — Preposition · suffixHR/Sp3fp
שׁוּעַ (shuwa`) refers to a cry or shout, often associated with a call for help, and also denotes opulence or wealth, although the latter meaning is uncertain. The word is derived from a root that suggests a vocal expression, and its usage in the Old Testament is not extensively documented.
שׁוּעַ n.[m.] opulence ?
base
H7769 שׁוּעַ
7769 shuwa` shoo'-ah
from 7768; a halloo:--cry, riches.
see HEBREW for 07768
שׁוּעַ (shu.a) — cry.
1) cry, cry for help, cry out
2) opulence
2a) meaning uncertain
N-ms — Noun common · masculine singular absoluteHNcmsa
With the sense of that which brings aid, support, or deliverance, "help" (noun and vb.) represents a large variety of words in Hebrew and Greek (noun 7, verb 16). A principal Hebrew word is `azar, "to help," with the corresponding nouns `ezer, `ezrah; a chief Greek word is boetheo (Mt 15:25; Mr 9:22,24, etc.). True help is to be sought for in Yahweh, in whom, in the Old Testament, the believer is constantly exhorted to trust, with the renouncing of all other confidences (Ps 20:2; 33:20; 42:5; 46:1; 115:9,10,11; 121:2; Isa 41:10,13,14, etc.). In Ro 8:26 it is said, "the Spirit also helpeth our infirmity," the verb here…