Job 33:19 — Word Study
WLCוְהוּכַ֣ח בְּ֭מַכְאוֹב עַל־ מִשְׁכָּב֑וֹ וְר֖וֹב עֲצָמָ֣יו אֵתָֽן׃
BSAA man is also chastenedyâkach [reproved, corrected] onʻal his bedmishkâb [place of rest, sleep] with painmakʼôb [sorrow, grief] and constantʼêythân distressrîyb [strife, strong pain] in his bonesʻetsem [body, substance]
| Greek | English | Parsing |
|---|---|---|
| וְהוּכַ֣ח | and he is chastened | Verb, Hophal, sequential perfect third person masculine singular |
| בְּ֭מַכְאוֹב | with pain | Preposition, noun common masculine singular absolute |
| עַל־ | on | Preposition |
| מִשְׁכָּב֑וֹ | bed his | Noun common masculine singular construct, suffix |
| וְר֖וֹב | and [the] multitude of | Conjunction, noun common masculine singular construct |
| עֲצָמָ֣יו | bones his | Noun common masculine plural construct, suffix |
| אֵתָֽן׃ | [is] constant | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A man is also chastened on his bed with pain and constant distress in his bones, |
| KJV | He is chastened also with pain upon his bed, and the multitude of his bones with strong pain: |
| ASV | He is chastened also with pain upon his bed, And with continual strife in his bones; |
| YLT | And he hath been reproved With pain on his bed, And the strife of his bones [is] enduring. |
| WEB | “He is chastened also with pain on his bed, with continual strife in his bones, |
| BBE | Pain is sent on him as a punishment, while he is on his bed; there is no end to the trouble in his bones; |
The translations agree on the essential meaning of the verse.
The sentence has a main clause with additional phrases that specify the location and nature of the chastening.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָכַח
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 33:19
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 Sufferinggenerated
Job 33:19 discusses how a man may be corrected while he lies in bed, experiencing pain and distress. This verse is part of a larger conversation about the purpose of suffering, suggesting that it can lead to a deeper understanding of oneself and one's relationship with God. Job reflects on the struggles of life, emphasizing that these experiences can serve as a form of divine instruction.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 5:17–18 | Blessed indeed is the man whom God corrects; so do not despise the discipline of the Almighty. |
| 2 | Deuteronomy 8:5 | So know in your heart that just as a man disciplines his son, so the LORD your God disciplines you. |
| 3 | Psalm 94:12 | Blessed is the man You discipline, O LORD, and teach from Your law, |
| 4 | Psalm 119:67–71 | Before I was afflicted, I went astray; but now I keep Your word. |
| 5 | Isaiah 27:9 | Therefore Jacob’s guilt will be atoned for, and the full fruit of the removal of his sin will be this: When he makes all the altar stones like crushed bits of chalk, no Asherah poles or incense altars will remain standing. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יָכַח, ve.hu.Khachgenerated
The verb יָכַח (yakach) is a Hophal form, indicating that the subject is being acted upon. It conveys the idea of rebuke or correction, often in the context of judgment. This word is used in the Bible to describe God's correction of His people, suggesting that suffering can serve a purpose.
In this verse, it implies that a man is chastened or corrected during his suffering, highlighting the role of pain in prompting reflection and moral correction.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions acknowledging the chastening aspect of suffering.
Sentence Structuregenerated
The main verb is וְהוּכַ֣ח (and he is chastened), which governs the entire clause. The structure includes a prepositional phrase describing the location of the chastening, followed by a noun phrase detailing the experiences of pain and distress.
The sentence structure emphasizes the relationship between the action of chastening and the circumstances surrounding it, indicating that the chastening occurs in a specific context of suffering.
Septuagint Backgroundgenerated
The Septuagint translates יָכַח as ἤλεγχεν, which carries the connotation of bringing to light or exposing. This choice suggests a focus on the corrective aspect of suffering, aligning with the overall theme of divine reproof.
This translation highlights the interpretive nature of the Septuagint, emphasizing the role of suffering as a means of correction.
In plain words — the whole versegenerated
Job 33:19 explains that a man can be corrected while he is in pain on his bed. This verse is part of a discussion about how suffering can lead to reflection and moral correction, suggesting that it serves a purpose in understanding one's life and relationship with God.
Frequently Asked Questionsgenerated
It refers to the experience of suffering or pain while resting, which can lead to reflection and correction.
Suffering can serve as a means through which God corrects and instructs individuals, prompting them to reconsider their actions.
Not necessarily; pain can also be a corrective measure that leads to growth and understanding.
The bed symbolizes a place of rest, but in this verse, it becomes a setting for suffering and reflection.
Reflection Questionsgenerated
- How have I experienced correction or growth through difficult times in my life?
- What can I learn from my own suffering that might help me in my spiritual journey?
- In what ways can I support others who are going through pain and distress?
- How can I view my challenges as opportunities for reflection and growth?
The early church on this verse — how the Fathers read it
Early commentators reflect on this verse's implications for understanding suffering and divine correction, as seen in the writings of Ephrem the Syrian and Gregory the Dialogist.
These words mean that the soul of the wicked will never rejoice in the sins that it has committed or in the justice that it has never reached.Early Church Fathers on Job 33 →
He chastens him also with pain upon his bed, and makes all his bones to waste away. By bed, or pallet, or couch in holy Scripture, is understood, sometimes carnal pleasure, sometimes a resting in good works, sometimes temporal rest;Early Church Fathers on Job 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 33:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe is chastened also with pain upon his bed,.... This seems to be another way, in which God, according to his eternal purposes, speaks unto men, as the word "also" intimates; namely, by afflictions,
Read John Gill on Job 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe is chastened also with pain upon his bed, and the multitude of his bones with strong pain: When man does not heed warnings of the night, he is chastened, etc.
Read Robert Jamieson on Job 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith pain, or grief; with some painful and dangerous diseases, or bodily distempers, which is the second way whereby God instructs men and excites them to repentance; which also was Job’ s case. The multitude of his bones with strong pain; the pain pierceth his very bones, even all of them. Or, even the strong multitude of his bones, i.e. his bones, which are both many and strong. Or, according to another reading, the contention of his bones (i.e. the pain of his bones, whereby God contends with him) is strong. This also was Job’ s case, .
Read Matthew Poole on Job 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 33:19 He is chastened also with pain upon his bed, and the multitude of his bones with strong [pain]:Ver. 19. He is chastened also with pain upon his bed] He is chastened or chidden, Coarguitur dolore; for all diseases are vocal; they are real reprehensions. As God is said to hold his peace when he punisheth not, Psalms 50:21 Isaiah 42:14, so to preach and reprove when he doth, Isaiah 26:9; Isaiah 28:19. Thus God, by chastening David, instructed him every morning, Psalms 73:14. His reins also taught him in the night season. Sickness, saith one, is the shop of virtue. It is morum disciplina, felicitatis meditatorium, voluntatis Dei schola, saith another. King Alfred found it so, and…
Read John Trapp on Job 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) He is chastened.—This is the second manner in which God speaks—first by dreams, &c., then by afflictions. And the multitude of his bones with strong pain.—Or, reading it otherwise, we may render, And with continual strife in his bones—e.g., rheumatism and gout.
Read Charles John Ellicott on Job 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. He is chastened also with pain upon his bed, c.] IV. - AFFLICTIONS are a fourth means which God makes use of to awaken and convert sinners. In the hand of God these were the cause of the salvation of David, as himself testifies: Before I was afflicted, I went astray, Psalms 119:67; Psalms 119:71; Psalms 119:75. The multitude of his bones] By such diseases, especially those of a rheumatic kind, when to the patient's apprehension every bone is diseased, broken, or out of joint. Some render the passage, When the multitude of his bones is yet strong meaning those sudden afflictions which fall upon men when in a state of great firmness and vigour. The original, ורוב עצמיו אתן verob…
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 BibleHe is chastened also with pain - As another means of checking and restraining him from the commission of sin.
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
A man is also chastened on his bed with pain and constant distress in his bones,
“He is chastened also with pain on his bed, with continual strife in his bones,
A man is also chastened on his bed with pain and constant distress in his bones,
Or a person is chastened by pain on his bed, and with the continual strife of his bones,
Tyndale line
He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:
He is chastened also with pain upon his bed, And with continual strife in his bones;
He is chastened also with pain upon his bed, and with continual strife in his bones:
He is chastened also with pain upon his bed, and the multitude of his bones with strong pain :
He is also striken with sorow vpon his bed, and the griefe of his bones is sore,
Strictly literal
He is chastened also with pain upon his bed, and with constant strife in his bones;
And he hath been reproved With pain on his bed, And the strife of his bones [is] enduring.
And he has been reproved || With pain on his bed, || And the strife of his bones [is] enduring.
And so is he admonished by pain upon his couch, and all his bones with violent [aches].
Man is punished also with pain on his bed, with constant agony in his bones,
From the Latin
He rebuketh also by sorrow in the bed, and he maketh all his bones to wither.
Simplified
People are also disciplined on a bed of pain with constant aching in their bones.
Pain is sent on him as a punishment, while he is on his bed; there is no end to the trouble in his bones;
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 agree in their representation of this verse, with all seven words matched. The Septuagint's word order differs, but the essential meaning remains consistent with the Hebrew text.
וְהוּכַ֣ח בְּ֭מַכְאוֹב עַל־ מִשְׁכָּב֑וֹ וְר֖וֹב עֲצָמָ֣יו אֵתָֽן׃
7 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 33:19
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.
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
Conj | V-Hophal-3ms — Verb · Hophal · sequential perfect third person masculine singularHc/VHq3ms
The Hebrew word מַכְאוֹב (mak'ob) means pain, encompassing both physical and mental anguish. It is derived from a root meaning to be in distress. The term appears in contexts of grief and sorrow, notably referenced in Isaiah 53:3.
מַכְאוֹב n.m. pain
base
H4341 מַכְאוֹב pain
4341 mak'ob mak-obe'
sometimes makcowb {mak-obe'}; also (feminine Isaiah 53:3)
makfobah {mak-o-baw'}; from 3510; anguish or (figuratively)
affliction:--grief, pain, sorrow.
see HEBREW for 03510
מַכְאוֹב (makh.ov) — pain.
1) pain, sorrow
1a) pain (physical)
1b) pain (mental)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
pan (chul, chil, chebhel, chalah, chalchalah, ka'-ebh, ke'ebh, metsar, makh'obh, `amal, tsir; basanizo, ponos, odin): These words signifying various forms of bodily or mental suffering are generally translated "pain"; 28 out of the 34 passages in which the word is used are in the poetical or prophetical books and refer to conditions of mental disquiet or dismay due to the punishment of personal or national sin. There is only one instance where the word is used as a historic record of personal physical pain: the case of the wife of Phinehas (1Sa 4:19), but the same word tsir is used figuratively in Isa 13:8; 21:3; Da 10:16, and translated "pangs" or "sorrows." In other passages where we have the same comparison of consternation…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
מִשְׁכָּב (mishkab) refers to a place of lying down, such as a bed or couch, and can also denote the act of lying, including sexual intercourse. It is derived from the root meaning to lie down. The term encompasses both literal and figurative uses, including references to sleep and bedrooms.
מִשְׁכָּב 46 n.m. place of lying, couch; act of lying
base
H4904 מִשְׁכָּב place of lying, couch; act of lying
4904 mishkab mish-kawb'
from 7901; a bed (figuratively, a bier); abstractly, sleep;
by euphemism, carnal intercourse:--bed((-chamber)), couch,
lieth (lying) with.
see HEBREW for 07901
מִשְׁכָּב (mish.kav) — bed.
1) a lying down, couch, bier, act of lying
1a) couch, bed
1b) act of lying, lying down or sleeping room, bedroom
1c) lying down (for sexual contact)
Aramaic equivalent: mish.kav (מִשְׁכַּב "bed" H4903)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
אֵיתָן (eythan) refers to qualities of strength and permanence. It can describe something that is perpetual or ever-flowing, like a stream, and is used figuratively to denote enduring stability. The term can also refer to a chieftain, emphasizing might and strength.
אֵיתָן, אֵתָן adj. perennial, ever-flowing, fig. permanent, as subst, steady flow, permanence
base
H386 אֵיתָן, אֵתָן perennial, ever-flowing, fig. permanent, as subst, steady flow, permanence
386 'eythan ay-thawn'
or (shortened) ethan {ay-thawn'}; from an unused root
(meaning to continue); permanence; hence (concrete) permanent;
specifically a chieftain:--hard, mighty, rough, strength,
strong.
אֵיתָן (e.tan) — strong.
1) perpetual, constant, perennial, ever-flowing
1a) ever-flowing (of a stream)
1b) permanence, permanent, enduring (fig.)
Adj — AdjHAamsa