Job 31:2 — Word Study
WLCוּמֶ֤ה׀ חֵ֣לֶק אֱל֣וֹהַּ מִמָּ֑עַל וְֽנַחֲלַ֥ת שַׁ֝דַּ֗י מִמְּרֹמִֽים׃
BSAFor what [is]mâh [the portion or share] the allotmentchêleq [inheritance, heritage] of Godʼĕlôwahh [Eloah, the one true God] from abovemaʻal [on high, from heaven] or the heritagenachălâh [inheritance, possession] from the AlmightyShadday [Shadday, all-powerful] on highmârôwm [from the heights, in the highest places]
| Greek | English | Parsing |
|---|---|---|
| וּמֶ֤ה׀ | and what? | Conjunction, pronoun |
| חֵ֣לֶק | [is] [the] portion of | Noun common, masculine singular construct |
| אֱל֣וֹהַּ | God | Noun common, masculine singular absolute |
| מִמָּ֑עַל | above | Preposition |
| וְֽנַחֲלַ֥ת | and [the] inheritance of | Conjunction, noun common feminine singular construct |
| שַׁ֝דַּ֗י | [the] Almighty | Noun proper |
| מִמְּרֹמִֽים׃ | from high places | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For what is the allotment of God from above, or the heritage from the Almighty on high? |
| KJV | For what portion of God is there from above? and what inheritance of the Almighty from on high? |
| ASV | For what is the portion from God above, And the heritage from the Almighty on high? |
| YLT | And what [is] the portion of God from above? And the inheritance of the Mighty from the heights? |
| WEB | For what is the portion from God above, and the heritage from the Almighty on high? |
| BBE | For what is God's reward from on high, or the heritage given by the Ruler of all from heaven? |
Where they part company is חֵ֣לֶק — see How Translations Differ.
Two main clauses connected by a conjunction, exploring different aspects of divine inheritance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 31:2
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 Reflection on Justicegenerated
Job 31:2 presents Job in a moment of deep introspection, questioning the significance of God's share in his life and what inheritance he might expect from the Almighty. This inquiry follows his declaration of a covenant with his eyes and precedes his reflections on the fate of the unjust, highlighting Job's desire to understand divine justice amid his suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 20:29 | This is the wicked man’s portion from God, the inheritance God has appointed him.” |
| 2 | Job 27:13 | This is the wicked man’s portion from God— the heritage the ruthless receive from the Almighty. |
| 3 | Hebrews 13:4 | Marriage should be honored by all and the marriage bed kept undefiled, for God will judge the sexually immoral and adulterers. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — חֵ֣לֶק, Che.lekgenerated
The Hebrew word חֵ֫לֶק (cheleq) primarily means 'portion' or 'share', often in the context of inheritance. It is a masculine singular noun that can denote a specific allocation or divine award, emphasizing the idea of what is given or assigned.
In this verse, it raises the question of what portion God has in Job's life, inviting reflection on the nature of divine inheritance and the expectations of a faithful servant.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse is structured around two main clauses, both posing questions about God's relationship with humanity. The first clause focuses on the allotment of God, while the second addresses the heritage from the Almighty. This parallel structure emphasizes the inquiry into divine justice.
The finite verb is implied in both clauses, with the questions framed in a way that invites contemplation rather than providing direct answers. The Hebrew word order places emphasis on the divine subjects, highlighting Job's focus on God's role.
Septuagint Backgroundgenerated
The Septuagint translates חֵ֫לֶק as ἐμέρισεν, which means 'to divide' or 'to allot'. This choice reflects an interpretation that emphasizes the act of distribution, suggesting a more active role of God in assigning portions.
This rendering may indicate a broader understanding of God's providence and the nature of divine inheritance, contrasting with the more passive notion of receiving a share.
In plain words — the whole versegenerated
Job 31:2 asks what God’s portion from above is and what inheritance the Almighty has from the heights. Job reflects on the significance of divine justice in his life, questioning the nature of what God has in him.
Frequently Asked Questionsgenerated
Job is questioning what God’s share or portion in his life signifies, reflecting on the nature of divine justice.
Job seeks to understand his relationship with God, especially in light of his suffering and the fate of the unjust.
The verse connects to the broader biblical theme of inheritance, emphasizing what is passed down and the expectations of God's people.
Job's inquiry encourages us to reflect on our own understanding of God's role in our lives and how we perceive divine justice.
Reflection Questionsgenerated
- What does it mean to consider God's share in my life?
- How can I better understand the concept of divine inheritance?
- In what ways do I see God working in my life, even during difficult times?
- How can I apply Job's reflections on justice to my own experiences?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse in his reflections on Job, interpreting it as a question about God's portion in humanity.
For what portion would God have in me from above, and what inheritance would the Almighty have from on high? As though he said in plain words;Early Church Fathers on Job 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 31:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor what portion of God [is there] from above?.... What good portion, as the Targum paraphrases it, can impure persons expect from God?
Read John Gill on Job 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor what portion of God is there from above? and what inheritance of the Almighty from on high? He asserts his guarding against being allured to sin by his senses. Verse 1. Think - cast a (lustful) look [ 'etbowneen (H995)].
Read Robert Jamieson on Job 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe reason of my continency and chastity was, the consideration of God’ s presence, and providence, and judgments. What portion of God; what fruit or recompence might be expected from God for those who do such things? Nothing but destruction, as it follows, . I considered, that though these practices might at first please me, yet they would be bitterness in the latter end. From above; an emphatical phrase, to note, that how secretly and slily soever unchaste persons carry the matter, so as men cannot reprove or reproach them; yet there is one who stands upon a higher place, whence he hath the better prospect, who seeth both when, and in what manner, and with what design they do these things.
Read Matthew Poole on Job 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 31:2 For what portion of God [is there] from above? and [what] inheritance of the Almighty from on high?Ver. 2. For what portion of God is there from above?] What but a portion with the devil and hypocrites? The unjust are reserved unto the day of judgment to be punished, saith Peter; but chiefly, they that walk after the flesh, in the lust of uncleanness, 2 Peter 2:9-10. Such shall have a specialty of punishment, even the hottest fire in hell; and hereby Job frighted his conscience from this foul sin; and well he might: did men but consider what sin would cost them, they durst not but be innocent; but the hope of impunity hardeneth them, and so hasteneth their destruction. Hac, tanquam…
Read John Trapp on Job 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) What portion of God is there from above?—Comp. the remonstrance of Joseph (Genesis 39:9).
Read Charles John Ellicott on Job 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. For what portion of God is there from above?] Though I have not, in this or in any other respect, wickedly departed from God, yet what reward have I received?
Read AdamClarke on Job 31 →CambridgeThe Cambridge Bible for Schools and Colleges1–12. Job clears himself of cherishing or yielding to sensuous desires. This idea is pursued through a series of instances; (1) simple desire, excited by the eye, Job 31:1-4; (2) actual yielding to such desire in word or deed, Job 31:5-8; (3) the grossest form of sensual sin, Job 31:9-12.
Read Cambridge on Job 31 →Albert Barnes1798–1870Barnes' Notes on the BibleFor what portion of God is there from above? - Or, rather, “What portion should I then have from God who reigns above?” Job asks with emphasis, what portion or reward he should expect from God who
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
For what is the allotment of God from above, or the heritage from the Almighty on high?
For what is the portion from God above, and the heritage from the Almighty on high?
For what is the allotment of God from above, or the heritage from the Almighty on high?
What then would be one’s lot from God above, one’s heritage from the Almighty on high?
Tyndale line
For what portion of God is there from above? and what inheritance of the Almighty from on high?
For what is the portion from God above, And the heritage from the Almighty on high?
For what is the portion of God from above, and the heritage of the Almighty from on high?
For what portion of God is there from above? and what inheritance of the Almighty from on high?
For what portion should I haue of God from aboue? and what inheritance of the Almightie from on hie?
Strictly literal
For what would have been [my] portion of God from above, and what the heritage of the Almighty from on high?
And what [is] the portion of God from above? And the inheritance of the Mighty from the heights?
And what [is] the portion of God from above? And the inheritance of the Mighty from the heights?
And what then would have been my portion of God from above? and what lot of the Almighty from on high?
For what is the portion from God above, the inheritance from the Almighty on high?
From the Latin
For what part should God from above have in me, and what inheritance the Almighty from on high?
Simplified
What should people expect to receive from God? What reward should the Almighty on high give them?
For what is God's reward from on high, or the heritage given by the Ruler of all from heaven?
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 וּמֶ֤ה׀ חֵ֣לֶק אֱל֣וֹהַּ מִמָּ֑עַל וְֽנַחֲלַ֥ת שַׁ֝דַּ֗י מִמְּרֹמִֽים׃, and the Septuagint closely matches this wording with only minor variations. Both texts agree on the essential elements of the verse, affirming Job's inquiry into God's share.
וּמֶ֤ה׀ חֵ֣לֶק אֱל֣וֹהַּ מִמָּ֑עַל וְֽנַחֲלַ֥ת שַׁ֝דַּ֗י מִמְּרֹמִֽים׃
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.
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 31:2
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Conj | Part — Conjunction · pronounHC/Pi
The Hebrew word חֵ֫לֶק (*cheleq*) has two main meanings: it can refer to a portion or share, often in the context of land or inheritance, and it can denote smoothness or seductiveness, particularly in speech. The entries highlight its use in various contexts, including as a divine award. Notably, it appears in Proverbs 7:21 in relation to speech.
חֵ֫לֶק n.m. portion, tract, territory
portion, share
portion, tract, of land
hence portion, i.e. (acquired) possession
chosen portion, habitual mode of life
portion, award, from God
H2506a חֵ֫לֶק portion, tract, territory H2506b חֵ֫לֶק smoothness, seductiveness of speech
2506 cheleq khay'lek
from 2505; properly, smoothness (of the tongue); also an
allotment:--flattery, inheritance, part, X partake, portion.
see HEBREW for 02505
חֵ֫לֶק (che.leq) — portion.
1) portion, share, part, territory
1a) portion, share
1b) portion, tract, parcel (of land)
1c) one's portion, one's possession
1d) (chosen) portion
1e) portion, award (from God)
Aramaic equivalent: cha.laq (חֲלָק "portion" H2508)
חֵ֫לֶק (che.leq) — smoothness.
smoothness, seductiveness, flattery
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 אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
מַ֫עַל (ma'al) refers to the concept of being above or upward. It is primarily used as a noun meaning 'higher part' but appears adverbially and prepositionally in phrases indicating positions such as 'above' or 'on higher ground.' The word is built from a root meaning 'to go up' and is found in various contexts in the Old Testament.
מַ֫עַל 140 subst., higher part, only in adv. and prep. phrases, above, upward
base
H4605 מַ֫עַל subst., higher part, only in adv. and prep. phrases, above, upward
4605 ma`al mah'al
from 5927; properly, the upper part, used only adverbially
with prefix upward, above, overhead, from the top, etc.:--
above, exceeding(-ly), forward, on (X very) high, over,
up(-on, -ward), very.
see HEBREW for 05927
מַ֫עַל (ma.al) — above.
subst
1) higher part, upper part
adv
1a) above
prep
1b) on the top of, above, on higher ground than
with locative
1c) upwards, higher, above
Prep | Adv — PrepositionHR/Acbsa
נַחֲלָה (nachalah) refers to concepts of possession and inheritance, encompassing property, shares, and heritage. It is derived from a root meaning to inherit and is used in the context of estates and heirlooms. The entries consistently highlight its relation to ownership and inheritance without significant disagreement among lexicons.
נַחֲלָה 224 n.f. possession, property, inheritance
property
portion, share
inheritance
base
H5159 נַחֲלָה possession, property, inheritance . property
. portion, share
. inheritance
5159 nachalah nakh-al-aw'
from 5157 (in its usual sense); properly, something
inherited, i.e. (abstractly) occupancy, or (concretely) an
heirloom; generally an estate, patrimony or
portion:--heritage, to inherit, inheritance, possession.
Compare 5158.
see HEBREW for 05157
see HEBREW for 05158
נַחֲלָה (na.cha.lah) — inheritance.
1) possession, property, inheritance, heritage
1a) property
1b) portion, share
1c) inheritance, portion
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
שַׁדַּי (Shadday) is a Hebrew word meaning 'Almighty' and is often used to refer to God. It is derived from a root that suggests self-sufficiency. The entries indicate that this term emphasizes God's power and might, and it is recognized as another name for the LORD (יהוה).
שַׁדַּי 48 n.m.dei (etym. dub. (1) (self-)sufficient. (2) = Almighty)
base
H7706 שַׁדַּי (etym. dub. (1) (self-)sufficient. (2) = Almighty)
7706 Shadday shad-dah'-ee
from 7703; the Almighty:--Almighty.
see HEBREW for 07703
שַׁדַּי (shad.day) — Almighty.
Shaddai, the Almighty (God)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means almighty, most powerful
N-proper — Noun properHNpt
ol-mit'-i:
(1) (shaddai (Ge 17:1)): Found in the Old Testament forty-eight times, most of these in the Book of Job; it occurs either alone or in combination with 'el, "God"). The root meaning is uncertain.
(2) (pantokrator), the exclusive translation of this Greek word in the New Testament, found principally in Re (nine times), once besides (2Co 6:18). Its occurrence in the Apocrypha is frequent. See GOD, NAMES OF.
מָרוֹם (marowm) means 'height' and encompasses both concrete and abstract uses, referring to elevated places, elevation, and even pride. It can describe physical heights or be used figuratively for dignity and nobility. The word is poetically used in the Old Testament, with its root linked to the concept of altitude.
מָרוֹם n.m. height (poet.)
height, elevation (concr.), elevated place
alone = height of heaven
adv. fig., = proudly
fig. of nobles
base
H4791 מָרוֹם height (poet.)
4791 marowm maw-rome'
from 7311; altitude, i.e. concretely (an elevated place),
abstractly (elevation, figuratively (elation), or adverbially
(aloft):--(far) above, dignity, haughty, height, (most, on)
high (one, place), loftily, upward.
see HEBREW for 07311
מָרוֹם (ma.rom) — height.
1) height
1a) height, elevation, elevated place
1a1) in a high place (adv)
1b) height
1c) proudly (adv)
1d) of nobles (fig.)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa