Job 31:17 — Word Study
WLCוְאֹכַ֣ל פִּתִּ֣י לְבַדִּ֑י וְלֹא־ אָכַ֖ל יָת֣וֹם מִמֶּֽנָּה׃
BSAif I have eatenʼâkal▸ [devoured, consumed] my morselpath [a small piece of food, a bite] alonebad [by myself, apart] notlôʼ [never, without exception] sharingʼâkal■ itmin with the fatherlessyâthôwm [orphan, child without a father, the vulnerable]
| Greek | English | Parsing |
|---|---|---|
| וְאֹכַ֣ל | and I may eat | Conjunction, verb qal first person common singular |
| פִּתִּ֣י | morsel of bread my | Noun common feminine singular construct, suffix |
| לְבַדִּ֑י | to alone me | Preposition, noun common masculine singular construct, suffix |
| וְלֹא־ | and not | Conjunction, particle |
| אָכַ֖ל | he ate | Verb, Qal, perfect third person masculine singular |
| יָת֣וֹם | a fatherless one | Noun common, masculine singular absolute |
| מִמֶּֽנָּה׃ | some of it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | if I have eaten my morsel alone, not sharing it with the fatherless— |
| KJV | Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof; |
| ASV | Or have eaten my morsel alone, And the fatherless hath not eaten thereof |
| YLT | And I do eat my morsel by myself, And the orphan hath not eat of it, |
| WEB | or have eaten my morsel alone, and the fatherless has not eaten of it |
| BBE | If I kept my food for myself, and did not give some of it to the child with no father; |
All translations agree on the meaning of יָתוֹם as 'fatherless.'
The sentence has a main clause followed by a negative phrase that emphasizes Job's commitment to sharing.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיָתוֹם
verbאָכַל
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 31:17
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 31:17 is part of Job's speech where he lists the ways he has lived righteously. He emphasizes that he has not only cared for his own needs but has also been mindful of the needs of the vulnerable, such as orphans, highlighting the moral responsibility to share and support those in need. This reflects the broader biblical theme of caring for the marginalized, as seen in various passages throughout the Scriptures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 15:11–14 | For there will never cease to be poor in the land; that is why I am commanding you to open wide your hand to your brother and to the poor and needy in your land. |
| 2 | Nehemiah 8:10 | Then Nehemiah told them, “Go and eat what is rich, drink what is sweet, and send out portions to those who have nothing prepared, since today is holy to our Lord. Do not grieve, for the joy of the LORD is your strength.” |
| 3 | Luke 11:41 | But give as alms the things that are within you, and you will see that everything is clean for you. |
| 4 | John 13:29 | Since Judas kept the money bag, some thought that Jesus was telling him to buy what was needed for the feast, or to give something to the poor. |
| 5 | Acts 4:32 | The multitude of believers was one in heart and soul. No one claimed that any of his possessions was his own, but they shared everything they owned. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יָת֣וֹם, ya.Tomgenerated
The Hebrew word יָתוֹם (yathowm) specifically refers to an orphan or a child without a father. It conveys a sense of vulnerability and loss, emphasizing the need for care and protection for those who are bereaved. Job uses this term to underline his commitment to not neglecting the fatherless in his actions.
The word appears frequently in the context of social justice, where God commands His people to care for the fatherless and the widow, as seen in passages like Exodus 22:22. Job's reference to the fatherless highlights his moral integrity and his understanding of the responsibility to support those who cannot support themselves.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of יָתוֹם as 'fatherless.' The BSB, KJV, ASV, YLT, WEB, and BBE all render it similarly, emphasizing the importance of caring for orphans.
Sentence Structuregenerated
The main verb in this verse is אֹכַ֣ל (o.Khal), meaning 'I may eat,' which governs the structure of the sentence. The sentence is constructed with a conditional clause followed by a negative phrase, indicating what Job has not done.
The structure emphasizes Job's solitary consumption of food and his refusal to share, which is critical to understanding his moral stance. The Hebrew word order places significance on the action of eating alone, contrasting it with the expectation of sharing.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יָתוֹם is translated as ὀρφανῷ (orphanō), which also means 'orphan.' This choice retains the focus on the vulnerable, indicating that the translators understood the moral imperative to care for those without a father.
The use of ὀρφανῷ aligns with the broader biblical theme of compassion for orphans, affirming the importance of this social responsibility.
In plain words — the whole versegenerated
Job 31:17 shows Job asserting that he has not eaten alone without sharing with the fatherless. He emphasizes his commitment to caring for those in need, reflecting a broader biblical theme of social justice and compassion.
Frequently Asked Questionsgenerated
Job refers to orphans, emphasizing the importance of caring for those who are vulnerable and without parental support.
Sharing food symbolizes generosity and community responsibility, highlighting the moral obligation to support those in need.
Job's assertion shows his integrity and commitment to justice, indicating that he has lived righteously and cared for the marginalized.
Job's attitude teaches the importance of compassion and responsibility towards those who are vulnerable in society.
Reflection Questionsgenerated
- In what ways can I show compassion to those who are vulnerable in my community?
- How can I ensure that I am sharing my resources with those in need?
- What does it mean to me to care for the fatherless or those without support?
- How can I apply Job's commitment to generosity in my own life?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on Job's moral integrity, highlighting the importance of sharing with the fatherless as a reflection of true righteousness.
Or have eaten my morsel alone, and the fatherless hath not eaten thereof. That is to say, reckoning that he prejudiced his pitifulness, if he ate alone what the Lord of all created in common.Early Church Fathers on Job 31 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 31:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOr have eaten my morsel myself alone,.... Though he had kept no doubt a plentiful table in the time of his prosperity suitable to his circumstances, yet had been no luxurious person, and therefore
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 BibleEaten my morsel myself alone; without communicating part of my provisions or estate to the poor, as it follows. The fatherless: this one kind of necessitous persons is put for all the rest.
Read Matthew Poole on Job 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 31:17 Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof;Ver. 17. Or have eaten my morsel myself alone] As that churl Nabal did, and therefore merited the title of Pamphagus. Many rich wretches are like little children, who, though they have their mouths full of food and both their hands full, yet will part with none to another, but rather mar it. The richer they are the harder, as Dives; whom, to upbraid, Lazarus was laid in the bosom of liberal Abraham, of whom it is recorded, that he sat in the door of his tent in the heat of the day (the usual time of repose and repast) purposely to invite passengers, Genesis 18:1. He pursued hospitality, as the apostle’…
Read John Trapp on Job 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Or have eaten my morsel myself alone] Hospitality was a very prominent virtue among the ancients in almost all nations: friends and strangers were equally welcome to the board of the affluent. The supper was their grand meal: it was then that they saw their friends; the business and fatigues of the day being over, they could then enjoy themselves comfortably together. The supper was called coena on this account; or, as Plutarch says, Τομενγαρδειπνονφασικοιναδιατηνκοινωνιανκαλεισθαι·καθ' ἑαυτουςγαρηριστωνεπιεικωςοἱπαλαιρωμαιοι, συνδειπνουντεςτοιςφιλοις. "The ancient Romans named supper COENA, (κοινα,) which signifies communion (κοινωνια) or fellowship; for although they dined…
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 BibleOr have eaten my morsel myself alone - If I have not imparted what I had though ever so small, to others. This was in accordance with the Oriental laws of hospitality.
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 eaten my morsel alone, not sharing it with the fatherless—
or have eaten my morsel alone, and the fatherless has not eaten of it
if I have eaten my morsel alone, not sharing it with the fatherless—
If I ate my morsel of bread myself, and did not share any of it with orphans –
Tyndale line
Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof;
Or have eaten my morsel alone, And the fatherless hath not eaten thereof
Or have eaten my morsel alone, and the fatherless hath not eaten thereof;
Or have eaten my morsel myself alone, and the fatherless hath not eaten of it;
Or haue eaten my morsels alone, and the fatherles hath not eaten thereof,
Strictly literal
Or have eaten my morsel alone, so that the fatherless ate not thereof,
And I do eat my morsel by myself, And the orphan hath not eat of it,
And I eat my morsel by myself, || And the orphan has nothing [to] eat of it,
Or if ever I ate my bread by myself alone, and the fatherless did not eat thereof;
or if I have eaten my morsel alone and not allowed those without fathers to eat it also—
From the Latin
If I have eaten my morsel alone, and the fatherless hath not eaten thereof:
Simplified
Have I even eaten just a piece of bread by myself? Haven't I always shared my food with orphans?
If I kept my food for myself, and did not give some of it to the child with no father;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with only minor differences in word order. The Dead Sea Scrolls also support the main reading, though one word was supplied by an editor, indicating a slight gap in the text.
וְאֹכַ֣ל פִּתִּ֣י לְבַדִּ֑י וְלֹא־ אָכַ֖ל יָת֣וֹם מִמֶּֽנָּה׃
6 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.
ואכל פת׳י לבד׳י ולא אכל יתום [ממ׳נה]
6 words on the leather — 1 supplied entire by an editor.
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 31:17
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.
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-Imperf-1cs — Conjunction · verb qal first person common singularHC/Vqu1cs
פַּת (pat) refers to a fragment or morsel, particularly of bread. It encompasses meanings like bit and piece, and is related to the variant פָּתוֹת (patot), which shares similar definitions. The term appears in contexts such as Ezekiel 13:19.
ref
H6595a פַּת fragment, bit, morsel of bread H6595b פָּתוֹת id. [6595a]
6595 path path
from 6626; a bit:--meat, morsel, piece.
see HEBREW for 06626
פַּת (pat) — morsel.
fragment, bit, morsel (of bread), piece
Also means: pa.tot (פָּתוֹת "morsel" H6595B)
פָּתוֹת (pa.tot) — morsel.
fragment, bit, morsel (of bread), piece
Another spelling of pat (פַּת "morsel" H6595A)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
בַּד (bad) refers to separation or being alone, often indicating a part or branch of something. It can denote physical separation, such as limbs or bars, as well as figurative uses like 'chief of a city.' The entries consistently highlight meanings related to being apart or alone, with no significant disagreement among the lexicons.
בַּד, בָּ֑ד n.m. separation, concr. part
prop. in a state of separation, alone, by itself
concr. part
parts, specif. extended from something
base
H905 בַּד, בָּ֑ד separation, concr. part . prop. in a state of separation, alone, by itself
. concr. part
. parts, specif. extended from something
905 bad bad
from 909; properly, separation; by implication, a part of the
body, branch of a tree, bar for carrying; figuratively, chief
of a city; especially (with prepositional prefix) as an
adverb, apart, only, besides:--alone, apart, bar, besides,
branch, by self, of each alike, except, only, part, staff,
strength.
see HEBREW for 0909
בַּד (bad) — alone: pole.
: pole
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone.
: alone
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: each.
: each
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: besides.
: besides/apart from
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
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)
Conj | Part — Conjunction · particleHC/Tn
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יָתוֹם (yathowm) means 'orphan' and is derived from a root that suggests loneliness or bereavement. The term specifically refers to a fatherless child or a bereaved person. All entries consistently define it in this way, with no significant disagreement among the lexicons.
יָתוֹם n.[m.] orphan
base
H3490 יָתוֹם orphan
3490 yathowm yaw-thome'
from an unused root meaning to be lonely; a bereaved
person:--fatherless (child), orphan.
יָתוֹם (ya.tom) — orphan.
an orphan, fatherless
N-ms — Noun common · masculine singular absoluteHNcmsa
wun.
See NUMBER.
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp3fs