Job 33:13 — Word Study
WLCמַ֭דּוּעַ אֵלָ֣יו רִיב֑וֹתָ כִּ֥י כָל־ דְּ֝בָרָ֗יו לֹ֣א־ יַעֲנֶֽה׃
BSAWhymaddûwaʻ [for what reason, on what grounds] do you complainrîyb■ [strive, contend] to Himʼêl [toward God, against Him] thatkîy He answersʻânâh▸ [responds, gives account] nothinglôʼ [not at all, no response] a man asksdâbâr [any person, humanity, requests, inquires]
| Greek | English | Parsing |
|---|---|---|
| מַ֭דּוּעַ | why? | Particle |
| אֵלָ֣יו | against him | Preposition, suffix |
| רִיב֑וֹתָ | have you contended | Verb, Qal, perfect second person masculine singular |
| כִּ֥י | that | Particle |
| כָל־ | all | Noun common, masculine singular construct |
| דְּ֝בָרָ֗יו | words his | Noun common masculine plural construct, suffix |
| לֹ֣א־ | not | Particle |
| יַעֲנֶֽה׃ | he answers | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why do you complain to Him that He answers nothing a man asks? |
| KJV | Why dost thou strive against him? for he giveth not account of any of his matters. |
| ASV | Why dost thou strive against him, For that he giveth not account of any of his matters? |
| YLT | Wherefore against Him hast thou striven, When [for] all His matters He answereth not? |
| WEB | Why do you strive against him, because he doesn’t give account of any of his matters? |
| BBE | Why do you put forward your cause against him, saying, He gives no answer to any of my words? |
The translations agree on the essence of Job's inquiry, with no significant variations noted.
The main clause poses the central question, with additional phrases clarifying the direction of the complaint and the nature of the perceived silence.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרִיב
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 33:13
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 Dialogue on Sufferinggenerated
Job 33:13 presents a moment of questioning where Job reflects on the nature of his communication with God. He wonders why a person would argue with God when it seems that God does not provide answers to their inquiries. This verse is part of a larger discourse where Job's friends are attempting to understand the reasons behind his suffering, and it raises profound questions about the human experience of divine silence and the search for understanding.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:14 | How then can I answer Him or choose my arguments against Him? |
| 2 | Job 15:25–26 | For he has stretched out his hand against God and has vaunted himself against the Almighty, |
| 3 | Isaiah 45:9 | Woe to him who quarrels with his Maker— one clay pot among many. Does the clay ask the potter, ‘What are you making?’ Does your work say, ‘He has no hands’? |
| 4 | Jeremiah 50:24 | I laid a snare for you, O Babylon, and you were caught before you knew it. You were found and captured because you challenged the LORD. |
| 5 | Ezekiel 22:14 | Will your courage endure or your hands be strong in the day I deal with you? I, the LORD, have spoken, and I will act. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — מַדּוּעַ, Ma.du.a'generated
The word מַדּוּעַ (maddua) is a particle used to ask 'why?' or 'for what reason?'. It seeks to understand the cause behind a situation or action. This word appears 72 times in the Hebrew Bible, often in contexts of inquiry, indicating a desire for clarity or justification.
Its root meaning relates to knowledge, emphasizing the quest for understanding. In this verse, it underscores Job's frustration and confusion regarding God's apparent silence in response to human suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is primarily referenced from the Berean Standard Bible, which uses the phrase 'Why do you complain to Him that He answers nothing a man asks?'.
Sentence Structuregenerated
The finite verb רִיב֑וֹתָ (ribota), meaning 'have you contended', governs the structure of the verse, indicating an action directed toward God. The sentence is built around this verb, with several phrases elaborating on the nature of the complaint and the perceived silence of God.
The word order places emphasis on the questioning tone, starting with the inquiry 'Why?' which sets the stage for Job's argument about God's lack of response.
Septuagint Backgroundgenerated
The Septuagint translates מַדּוּעַ as τί (ti), meaning 'what' or 'why'. This choice suggests a direct inquiry into the reasons behind God's silence, aligning with Job's questioning nature in this passage.
The Greek rendering reflects a similar emphasis on the search for understanding, though it may carry a slightly different nuance in the context of the Greek language.
In plain words — the whole versegenerated
Job 33:13 questions why a person would argue with God when it seems He does not answer. This reflects Job's struggle with understanding God's silence during his suffering, emphasizing the human desire for answers in times of distress.
Frequently Asked Questionsgenerated
Job is expressing frustration over the lack of response from God to his pleas and inquiries, highlighting a common human experience of feeling unheard.
This moment underscores the tension between human suffering and divine silence, prompting deeper reflections on faith and understanding in difficult times.
The verse encapsulates Job's struggle with his friends' arguments and his own quest for answers regarding his suffering, a central theme in the book.
Job's inquiry encourages readers to engage with their own questions about faith and suffering, reminding us that seeking understanding is a vital part of the human experience.
Reflection Questionsgenerated
- What are some situations in my life where I have felt God was silent?
- How can I approach God with my questions and complaints, as Job did?
- In what ways can I find comfort in the midst of unanswered questions?
- How does understanding Job's struggle help me in my own faith journey?
The early church on this verse — how the Fathers read it
Early interpretations of Job's dialogue provide insights into the nature of human complaints against God, as seen in the writings of Gregory the Dialogist.
Thou contendest against Him, because He hath not replied to thee to all thy words. God will speak once, and will not repeat the same thing a second time.Early Church Fathers on Job 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 33:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhy dost thou strive against him?.... A creature against the Creator, a man against his Maker, the clay against the potter; how absurd and stupid is this!
Read John Gill on Job 33 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhy dost thou strive against him? for he giveth not account of any of his matters. Why dost thou strive against him? (Isaiah 45:9.) His matters - ways; literally, words.
Read Robert Jamieson on Job 33 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhy? upon what grounds and for what ends? What advantage dost thou expect from it? Dost thou strive against him, to wit, in a judicial way? See . He giveth not account of any of his matters; he neither useth, nor is by any law obliged, to give an account to any of his creatures of the grounds and reasons of his judgments or dispensations, as being the supreme and absolute Governor of all persons and things, in whose will and pleasure it becometh all men to acquiesce. And therefore, O Job, thou exceedest all bounds of modesty, and humility, and reverence, and submission, which thou owest to thy Maker, in that thou presumest to demand a reason for his dealings with thee, and to quarrel with…
Read Matthew Poole on Job 33 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 33:13 Why dost thou strive against him? for he giveth not account of any of his matters.Ver. 13. Why dost thou strive against him?] Why dost thou wrangle and reason it thus irreverently with God, whose will alone is the supreme reason, nec recta solum, sed et ipsa regula; and not only right, but the very rule of right? He may better say, than any Constantine, that Arian emperor, Quod ego volo, pro Canone sit, Let my will be your sovereign rule; since things are therefore right because I will them; I will them not, because they are right. Who then art thou, O man, that repliest against God? saith St Paul; that chattest and wordest it with him, that answereth again, and thinkest to hold…
Read John Trapp on Job 33 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Why dost thou strive against him?—Job had not striven against God, he had only expressed his longing to come into judgment with Him (Job 23:3, &c.). Job was striving with and against the darkness that was round about His throne, not with the justice of God, which he entirely trusted. Some render the last clause of the verse, “For none can answer any of His words,” but the Authorised Version seems preferable.
Read Charles John Ellicott on Job 33 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Why dost thou strive against him?] Is it not useless to contend with God? Can he do any thing that is not right? As to his giving thee any account of the reasons why he deals thus and thus with thee, or any one else, thou needest not expect it; he is sovereign, and is not to be called to the bar of his creatures. It is sufficient for thee to know that "he is too wise to err, and too good to be unkind."
Read AdamClarke on Job 33 →
CambridgeThe Cambridge Bible for Schools and Colleges13–28. When Elihu gives the general answer to Job’s charges against God that “God is greater than man” he means that the moral loftiness of God’s nature made it impossible that He should act in the arbitrary, hostile manner charged against Him by Job (comp. ch. Job 36:5). It was but another form of the same charge of arbitrary hostility to man when Job affirmed that God was deaf to all appeal and refused to speak to man; comp. ch. Job 19:7, Job 30:20, and often. To this general form of the charge Elihu directs his attention and replies that God speaks to man in many ways, though He may not answer when challenged as Job had challenged Him; comp. ch. Job 35:14. He speaks to man in ways…
Read Cambridge on Job 33 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhy dost thou strive against him? - By refusing to submit to him, and by calling in question his wisdom and goodness.
Read Albert Barnes on Job 33 →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
Why do you complain to Him that He answers nothing a man asks?
Why do you strive against him, because he doesn’t give account of any of his matters?
Why do you complain to Him that He answers nothing a man asks?
Why do you contend against him, that he does not answer all a person’s words?
Tyndale line
Why dost thou strive against him? for he giveth not account of any of his matters.
Why dost thou strive against him, For that he giveth not account of any of his matters?
Why dost thou strive against him? for he giveth not account of any of his matters.
Why dost thou strive against him? for he giveth not account of any of his matters.
Why doest thou striue against him? for he doeth not giue account of all his matters.
Strictly literal
Why dost thou strive against him? for he giveth not account of any of his matters.
Wherefore against Him hast thou striven, When [for] all His matters He answereth not?
Why have you striven against Him, || When [for] all His matters He does not answer?
Why dost thou contend against him? for with all his words will he not give an answer.
Why do you struggle against him? He does not account for any of his doings.
From the Latin
Dost thou strive against him, because he hath not answered thee to all words?
Simplified
Why are you fighting against him, complaining that God isn't answering your questions?
Why do you put forward your cause against him, saying, He gives no answer to any of my words?
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 presents the verse as מַ֭דּוּעַ אֵלָ֣יו רִיב֑וֹתָ כִּ֥י כָל־ דְּ֝בָרָ֗יו לֹ֣א־ יַעֲנֶֽה׃, while the Septuagint only partially matches this wording. The differences highlight the variations in translation and interpretation across traditions.
מַ֭דּוּעַ אֵלָ֣יו רִיב֑וֹתָ כִּ֥י כָל־ דְּ֝בָרָ֗יו לֹ֣א־ יַעֲנֶֽה׃
3 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 33:13
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.
מַדּוּעַ (maddua) means 'why?' or 'wherefore?'. It is derived from the root meaning 'to know' and is used to inquire about reasons or causes. The entries consistently define it as an adverbial term questioning the basis for something.
מַדּוּעַ 61 and מַדֻּעַ adv. wherefore?
base
H4069 מַדּוּעַ, מַדֻּעַ wherefore?
4069 madduwa` mad-doo'-ah
or madduaa {mad-doo'-ah}; from 4100 and the passive
participle of 3045; what (is) known?; i.e. (by implication)
(adverbially) why?:--how, wherefore, why.
see HEBREW for 04100
see HEBREW for 03045
מַדּוּעַ (mad.du.a) — why?.
why?, on what account?, wherefore?
Part — ParticleHTi
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp3ms
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/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 עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
