Job 31:13 — Word Study
WLCאִם־ אֶמְאַ֗ס מִשְׁפַּ֣ט עַ֭בְדִּי וַאֲמָתִ֑י בְּ֝רִבָ֗ם עִמָּדִֽי׃
BSAIfʼim [under any circumstance, whether] I have rejectedmâʼaç▸ [despised, refused to hear] the causemishpâṭ [justice, judgment, rightful claim] of my manservantʻebed [male servant, slave] or maidservantʼâmâh [female servant, slave] against meʻimmâd [with me, in my presence]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| אֶמְאַ֗ס | I rejected | Verb, Qal, imperfect first person common singular |
| מִשְׁפַּ֣ט | [the] cause of | Noun common, masculine singular construct |
| עַ֭בְדִּי | male servant my | Noun common masculine singular construct, suffix |
| וַאֲמָתִ֑י | and female servant my | Conjunction, noun common feminine singular construct, suffix |
| בְּ֝רִבָ֗ם | in complaint their | Preposition, noun common masculine singular construct, suffix |
| עִמָּדִֽי׃ | with me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If I have rejected the cause of my manservant or maidservant when they made a complaint against me, |
| KJV | If I did despise the cause of my manservant or of my maidservant, when they contended with me; |
| ASV | If I have despised the cause of my man-servant or of my maid-servant, When they contended with me; |
| YLT | If I despise the cause of my man-servant, And of my handmaid, In their contending with me, |
| WEB | “If I have despised the cause of my male servant or of my female servant, when they contended with me, |
| BBE | If I did wrong in the cause of my man-servant, or my woman-servant, when they went to law with me; |
The translations agree on the meaning of אֶמְאַ֗ס — see How Translations Differ.
The sentence is structured around a conditional statement, emphasizing Job's reflection on his actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָאַס
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 31:13
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 Defense of His Integritygenerated
Job 31:13 is part of Job's defense as he maintains his righteousness amidst his suffering. He articulates his commitment to justice, particularly towards those in lower social positions, such as servants. This reflects the broader theme of justice and accountability in the book of Job, where Job confronts his friends' accusations and seeks to affirm his moral standing before God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 21:20–21 | If a man strikes his manservant or maidservant with a rod, and the servant dies by his hand, he shall surely be punished. |
| 2 | Leviticus 25:43–46 | You are not to rule over them harshly, but you shall fear your God. |
| 3 | Deuteronomy 15:12–15 | If a fellow Hebrew, a man or a woman, is sold to you and serves you six years, then in the seventh year you must set him free. |
| 4 | Jeremiah 34:14–17 | Every seventh year, each of you must free his Hebrew brother who has sold himself to you. He may serve you six years, but then you must let him go free. But your fathers did not listen or incline their ear. |
| 5 | Ephesians 6:9 | And masters, do the same for your slaves. Give up your use of threats, because you know that He who is both their Master and yours is in heaven, and there is no favoritism with Him. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אֶמְאַ֗ס, 'em.'Asgenerated
The verb מָאַס (ma'ac) means to reject or despise. It is used here in the imperfect tense, indicating an ongoing or habitual action, suggesting that Job is questioning whether he has ever spurned the rightful claims of his servants.
This word emphasizes Job's moral integrity. By using it, Job highlights the seriousness of justice and the responsibility he feels towards those who serve him. The context of this verse shows that he is reflecting on his treatment of others, particularly those who might be vulnerable.
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 אֶמְאַ֗ס, I rejected, governs the main clause, with a noun phrase describing what was rejected and a prepositional phrase indicating the context of the complaint. The structure is straightforward, emphasizing Job's introspection regarding his treatment of his servants.
The word order places the condition אִם־ (if) at the beginning, which sets the tone for a hypothetical reflection on his actions.
Septuagint Backgroundgenerated
The Septuagint translates מָאַס as ἐφαύλισα, which means 'I rejected.' This choice aligns closely with the Hebrew meaning, indicating a direct rejection of the claims made by his servants.
This translation reflects a similar understanding of the moral implications of Job's actions, maintaining the focus on justice.
In plain words — the whole versegenerated
Job 31:13 shows Job reflecting on whether he has ever rejected the rightful claims of his male or female servants when they brought complaints against him. He emphasizes the importance of justice and fairness in his treatment of others.
Frequently Asked Questionsgenerated
Job is questioning whether he has ever dismissed the legitimate grievances of those who serve him, highlighting his commitment to justice.
It reflects the broader moral principles of justice and accountability, which are central themes in the book of Job.
By asserting his fairness towards his servants, Job is reinforcing his claim of righteousness amidst accusations from his friends.
Job's introspection encourages us to consider how we treat those in subordinate positions and the importance of fairness in all our dealings.
Reflection Questionsgenerated
- How do I ensure that I treat everyone with fairness and justice, regardless of their position?
- What steps can I take to be more aware of the grievances of those around me?
- In what ways can I reflect on my actions to ensure I am living justly?
- How does Job's example challenge me to think about my responsibilities towards others?
The early church on this verse — how the Fathers read it
The early commentators reflect on Job's virtues, arguing from this verse to highlight the importance of justice and moderation in one's dealings with others.
After describing his virtues of justice, mercifulness and chastity, he adds now a new one, that is, the virtue of moderation.Early Church Fathers on Job 31 →
If I despised to submit to judgment with my man-servant or with my maid-servant, when they contended with me. For he who did not refuse to be 'judged with menservants and maid-servants,' clearly shews that against no fellow-creature was he…Early Church Fathers on Job 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 31:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf I did despise the cause of my manservant, or of my maidservant,.... Whether it was a cause that related to any controversy or quarrel among themselves when it was brought before him, he did not
Read John Gill on Job 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I did despise the cause of my manservant or of my maidservant, when they contended with me; Job affirms his freedom from unfairness toward his servants: from harshness and oppression toward the needy.
Read Robert Jamieson on Job 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf I did despise the cause of my man-servant; if I used my power over him to overthrow him or his just rights. And seeing it is known that I was so just and kind to them, over whom I had such unlimited power, it is not probable that I should be guilty of such cruelty to others, as you impute to me. When they contended with me; either for imposing heavier burdens than they could bear; or for not providing for them those supports which their nature and necessity required, or for any other plausible cause. I heard them patiently and indifferently, and did them right even against myself, if by any misinformation or passion I had done them any injury.
Read Matthew Poole on Job 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 31:13 If I did despise the cause of my manservant or of my maidservant, when they contended with me;Ver. 13. If I did despise the cause of my many, errant, &c.] Servants of old (among the heathen especially) were mere slaves to their masters according to the flesh, who had power to use them at their pleasure, as they did their cattle. A servant (saith Aristotle) is the master’ s instrument, and wholly his ολωνεκεινου. He might do what he would to them, saith Seneca, even to the taking away of their lives, without danger of law. But Job held with the same Seneca, that posse et nolle nobile est; and that in some cases, Nimis angusta innocentia est, ad legem bonum esse; that utmost right…
Read John Trapp on Job 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) If I did despise.—In Job 22:8, Eliphaz had insinuated that Job had favoured the rich and powerful, but had oppressed and ground down the weak. He now meets this accusation, and affirms that he had regarded his own servants even as brethren, because partakers of a common humanity.
Read Charles John Ellicott on Job 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. The cause of my man-servant] In ancient times slaves had no action at law against their owners; they might dispose of them as they did of their cattle, or any other property. The slave might complain; and the owner might hear him if he pleased, but he was not compelled to do so. Job states that he had admitted them to all civil rights; and, far from preventing their case from being heard, he was ready to permit them to complain even against himself, if they had a cause of complaint, and to give them all the benefit of the law.
Read AdamClarke on Job 31 →CambridgeThe Cambridge Bible for Schools and Colleges13–23. Job repudiates all misuse of the power which his rank gave him, denying (1) that he treated contemptuously his servants when they had a cause against him, Job 31:13-15; (2) that he was indifferent to the wants of the unprotected, or refused to bestow on them of his own bread and raiment, Job 31:16-20; (3) that he violently wronged any, even though he could have secured a judgment favourable to him before the tribunal, Job 31:21; after which follows the imprecation, Job 31:22-23.
Read Cambridge on Job 31 →Albert Barnes1798–1870Barnes' Notes on the BibleIf I did despise the cause of my man-servant - Job turns to another subject, on which he claimed that his life had been upright. It was in reference to the treatment of his servants.
Read Albert Barnes on Job 31 →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 I have rejected the cause of my manservant or maidservant when they made a complaint against me,
“If I have despised the cause of my male servant or of my female servant, when they contended with me,
If I have rejected the cause of my manservant or maidservant when they made a complaint against me,
“If I have disregarded the right of my male servants or my female servants when they disputed with me,
Tyndale line
If I did despise the cause of my manservant or of my maidservant, when they contended with me;
If I have despised the cause of my man-servant or of my maid-servant, When they contended with me;
If I did despise the cause of my manservant or of my maidservant, when they contended with me:
If I despised the cause of my man-servant or of my maid-servant, when they contended with me;
If I did contemne the iudgement of my seruant, and of my mayde, when they did contend with me,
Strictly literal
If I have despised the cause of my bondman or of my bondmaid, when they contended with me,
If I despise the cause of my man-servant, And of my handmaid, In their contending with me,
If I despise the cause of my manservant, || And of my handmaid, || In their contending with me,
If ever I cast aside the justice due to my man-servant and my maid-servant, when they contended with me:
If I ignored the plea for justice from my male or female servant when they argued with me,
From the Latin
If I have despised to abide judgment with my manservant, or my maidservant, when they had any controversy against me:
Simplified
If I had refused to listen to my menservants or maidservants when they brought their complaints to me,
If I did wrong in the cause of my man-servant, or my woman-servant, when they went to law with me;
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 reads: אִם־ אֶמְאַ֗ס מִשְׁפַּ֣ט עַ֭בְדִּי וַאֲמָתִ֑י בְּ֝רִבָ֗ם עִמָּדִֽי׃. The Septuagint matches 5 of the 7 words, maintaining the core meaning but with its own word order.
אִם־ אֶמְאַ֗ס מִשְׁפַּ֣ט עַ֭בְדִּי וַאֲמָתִ֑י בְּ֝רִבָ֗ם עִמָּדִֽי׃
5 of the 7 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 31:13
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.
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
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-ms — Noun common · masculine singular constructHNcmsc
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…
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אָמָה (amah) refers to a maid or handmaid, often indicating a female servant or slave. The term can also imply humility in certain contexts. It is derived from a primitive root and is consistently used to denote a female in servitude.
אָמָה n.f. maid, handmaid
lit. maidservant
fig. in address
base
H519 אָמָה maid, handmaid
519 'amah aw-maw'
apparently a primitive word; a maid-servant or female
slave:--(hand-)bondmaid(-woman), maid(-servant).
אָמָה (a.mah) — maidservant.
1) maid-servant, female slave, maid, handmaid, concubine
1a) of humility (fig.)
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
HR/Ncmsc/Sp3mp — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
The Hebrew word עִם (*im*) means 'with' and is used to indicate companionship, aid, or joint actions. It can also imply opposition in contexts of contest or combat. The entries suggest a range of meanings, including proximity, possession, and metaphorical uses, such as 'in spite of.' There are no significant disagreements among the lexicons.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
H5978 עִם with
5978 `immad im-mawd'
prol. for 5973; along with:--against, by, from, + me, +
mine, of, + that I take, unto, upon, with(-in.)
see HEBREW for 05973
עִמָּדִי (im.mad) — with me.
with
A grammatical form of im (עִם "with" H5973A)
§ 1) with
Prep | Suff — Preposition · suffixHR/Sp1bs