Job 32:13 — Word Study
WLCפֶּן־ תֹּ֣֭אמְרוּ מָצָ֣אנוּ חָכְמָ֑ה אֵ֖ל יִדְּפֶ֣נּוּ לֹא־ אִֽישׁ׃
BSASo do notpên claimʼâmar▸ [lest you say, beware that you say] We have foundmâtsâʼ■ [discovered, attained] wisdomchokmâh [skill, prudence, good judgment] ◂let Godʼêl [the supreme Strength, Power, not a man, but the divine] notlôʼ manʼîysh [a human, mortal] refute himnâdaph▸ [drive away, disprove]
| Greek | English | Parsing |
|---|---|---|
| פֶּן־ | lest | Particle |
| תֹּ֣֭אמְרוּ | you should say | Verb, Qal, imperfect second person masculine plural |
| מָצָ֣אנוּ | we have found | Verb, Qal, perfect first person common plural |
| חָכְמָ֑ה | wisdom | Noun common, feminine singular absolute |
| אֵ֖ל | God | Noun common, masculine singular absolute |
| יִדְּפֶ֣נּוּ | let him drive about him | Verb qal imperfect third person masculine singular, suffix |
| לֹא־ | not | Particle |
| אִֽישׁ׃ | a human | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So do not claim, ‘We have found wisdom; let God, not man, refute him.’ |
| KJV | Lest ye should say, We have found out wisdom: God thrusteth him down, not man. |
| ASV | Beware lest ye say, We have found wisdom; God may vanquish him, not man: |
| YLT | Lest ye say, We have found wisdom, God doth thrust him away, not man. |
| WEB | Beware lest you say, ‘We have found wisdom. God may refute him, not man;’ |
| BBE | Take care that you do not say, Wisdom is here; God may overcome him, but not man. |
Translations agree on the term חָכְמָה as wisdom — see How Translations Differ.
The sentence is structured around a main warning followed by a conditional statement, emphasizing the caution against human presumption.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵל
verbאָמַר
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 32:13
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 — Elihu's Challenge to Job's Friendsgenerated
Job 32:13 highlights Elihu's challenge to the claims made by Job's friends regarding wisdom. He emphasizes that true wisdom is not something that can be claimed by humans but is a divine attribute. This passage is part of a larger discourse where Elihu seeks to correct the misunderstandings of Job's friends and defend Job's integrity. Elihu's perspective introduces a new voice in the dialogue, asserting that only God can truly judge and provide wisdom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 14:23 | that I will not accept even a thread, or a strap of a sandal, or anything that belongs to you, lest you should say, ‘I have made Abram rich.’ |
| 2 | Judges 7:2 | Then the LORD said to Gideon, “You have too many people for Me to deliver Midian into their hands, lest Israel glorify themselves over Me, saying, ‘My own hand has saved me.’ |
| 3 | Isaiah 48:5–7 | Therefore I declared it to you long ago; I announced it before it came to pass, so that you could not claim, ‘My idol has done this; my carved image and molten god has ordained it.’ |
| 4 | Zechariah 12:7 | The LORD will save the tents of Judah first, so that the glory of the house of David and of the people of Jerusalem may not be greater than that of Judah. |
| 5 | Job 12:2 | “Truly then you are the people with whom wisdom itself will die! |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — חָכְמָה, chokh.mahgenerated
The word חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, prudence, and good judgment. It is derived from the root for wisdom, חָכַם (chakam), and is often used in contexts involving decision-making and moral discernment.
In this verse, חָכְמָה signifies the human attempt to claim wisdom, which Elihu warns is presumptuous. The parsing as a feminine singular noun indicates that wisdom is treated as a distinct quality or entity that cannot be possessed by mere mortals.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses wisdom consistently across translations, including the KJV and ASV.
Sentence Structuregenerated
The main verb תֹּ֣֭אמְרוּ (to.me.ru) governs the sentence, with a cautionary phrase preceding it. The structure emphasizes the imperative nature of Elihu's warning.
The sentence structure is straightforward, presenting a conditional statement followed by a claim. The arrangement highlights the warning against boasting in human wisdom.
Septuagint Backgroundgenerated
The Septuagint translates חָכְמָה as σοφίαν (sophian), which also means wisdom. This choice reflects a continuity of meaning from Hebrew to Greek, emphasizing the concept of wisdom in both traditions.
The translation aligns closely with the Hebrew, maintaining the cautionary tone of Elihu's statement while adapting it to the Greek audience.
In plain words — the whole versegenerated
Job 32:13 warns against claiming to have found wisdom. Elihu argues that only God can truly refute a person, not humans. This highlights the importance of divine wisdom over human assertions.
Frequently Asked Questionsgenerated
Elihu is cautioning against the arrogance of claiming to possess wisdom, suggesting that true wisdom comes from God alone.
Elihu believes that only God has the authority to judge and provide true understanding, contrasting divine wisdom with human limitations.
This verse encapsulates the struggle between human understanding and divine wisdom, a central theme throughout the dialogues in Job.
Elihu introduces a fresh perspective, challenging both Job and his friends, and emphasizing the need for humility in the face of divine wisdom.
Reflection Questionsgenerated
- In what ways do I see myself claiming wisdom in my life, and how can I remain humble before God?
- How can I discern between human wisdom and divine wisdom in my decisions?
- What lessons can I learn from Elihu's approach to discussing difficult topics?
- How do I respond when I feel I have found the truth in a situation?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 32:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLest ye should say, we have found out wisdom,.... They were left to themselves, and not directed to take the proper methods of convincing Job, and answering his arguments; lest they should be wise in
Read John Gill on Job 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLest ye should say, We have found out wisdom: God thrusteth him down, not man.
Read Robert Jamieson on Job 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLest ye should say; it is a defective speech, and may be thus supplied: Thus it was, or God thus left you to your own weakness, and mistakes, and impertinent discourses, lest ye should say, &c., i.e. lest you should ascribe the conquering or silencing of Job to your own wisdom, age, and experience; or lest you should boastingly say, We have discovered and said all that can or need be said in the cause, the sum and substance of the thing, that which may fully and finally end the controversy, which is contained in the following words. God thrusteth him down, not man: these are alleged by Elihu, in the person of Job’ s three friends, or as their words. The sense is, The stupendous judgments…
Read Matthew Poole on Job 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 32:13 Lest ye should say, We have found out wisdom: God thrusteth him down, not man.Ver. 13. Lest ye should say, We have found out wisdom] Or, See that ye say not, We need not search out words, as Job 32:11. For, we have found out wisdom, rem acu pertigimus, we have hit the nail on the head, and said sufficient to convince him, if any reason would do it, while we affirm that God thrusteth him down (as it were, with a thump on the back), and not man] Who might do amiss, but so cannot God; who, forasmuch as he fighteth against Job, tossing him as a tennis ball, or as the wind doth a withered leaf, from one affliction to another, who can doubt but that he holdeth him a wicked man? This…
Read John Trapp on Job 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Lest ye should say.—That is, “I resolved to speak, lest ye should think yourselves wise, and that God was afflicting him on account of his sins.” God is declaring his guilt in such a way that man’s opinion matters little.
Read Charles John Ellicott on Job 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. We have found out wisdom] We by dint of our own wisdom and understanding, have found out the true system of God's providence; and have been able to account for all the sufferings and tribulations of Job. Had they been able to confute Job, they would have triumphed over him in their own self-sufficiency. God thrusteth him down, not man.] This is no accidental thing that has happened to him: he is suffering under the just judgments of God, and therefore he must be the wicked man which we supposed him to be.
Read AdamClarke on Job 32 →CambridgeThe Cambridge Bible for Schools and Colleges11–14. Elihu, directly addressing the three friends, states more clearly his reasons for taking upon him to speak: he had hoped to hear them confute Job, and was disappointed in their arguments; Job may be shewn to be in the wrong, though with different arguments from those they had employed. In Elihu’s opinion the cause of the three friends was much better than their advocacy of it.
Read Cambridge on Job 32 →Albert Barnes1798–1870Barnes' Notes on the BibleLest ye should say, We have found out wisdom - That is, this has been permitted and ordered in such a manner that it might be manifest that the truths which are to convince him come from God and not from man.
Read Albert Barnes on Job 32 →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
So do not claim, ‘We have found wisdom; let God, not man, refute him.’
Beware lest you say, ‘We have found wisdom. God may refute him, not man;’
So do not claim, ‘We have found wisdom; let God, not man, refute him.’
So do not say, ‘We have found wisdom! God will refute him, not man!’
Tyndale line
Lest ye should say, We have found out wisdom: God thrusteth him down, not man.
Beware lest ye say, We have found wisdom; God may vanquish him, not man:
Beware lest ye say, We have found wisdom; God may vanquish him, not man:
Lest ye should say, We have found out wisdom: God thrusteth him down, not man.
Lest ye should say, We haue found wisedome: for God hath cast him downe, and no man.
Strictly literal
That ye may not say, We have found out wisdom; God will make him yield, not man.
Lest ye say, We have found wisdom, God doth thrust him away, not man.
Lest you say, We have found wisdom, || God thrusts him away, not man.
Say then not, We have found wisdom: God will thrust him down, not man.
Be careful not to say, 'We have found wisdom!' God will have to defeat Job; mere man cannot do it.
From the Latin
Lest you should say: We have found wisdom, God hath cast him down, not man.
Simplified
Don't say to yourselves, ‘We are so wise,’ for God will prove him wrong, not a human being.
Take care that you do not say, Wisdom is here; God may overcome him, but not man.
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 in their wording, with 7 of the 8 words matched. The Septuagint's rendering indicates a consistent understanding of the text, though its word order differs.
פֶּן־ תֹּ֣֭אמְרוּ מָצָ֣אנוּ חָכְמָ֑ה אֵ֖ל יִדְּפֶ֣נּוּ לֹא־ אִֽישׁ׃
7 of the 8 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 32:13
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.
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
N-fs — Noun common · feminine singular absoluteHNcfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
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…
נָדַף (nadaph) is a primitive root meaning to drive or disperse. It covers actions like driving away or being driven about, with forms in both the Qal and Niphal stems. The word suggests a sense of movement or force, as seen in its glosses from various lexicons.
[נָדַף] vb. drive, drive asunder
base
H5086 [נָדַף] drive, drive asunder
5086 nadaph naw-daf'
a primitive root; to shove asunder, i.e. disperse:--drive
(away, to and fro), thrust down, shaken, tossed to and fro.
נָדַף (na.daph) — to drive.
1) to drive, drive away, drive asunder
1a) (Qal) to drive about
1b)(Niphal) to be driven, be driven about
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms
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
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa