Job 33:29 — Word Study
WLCהֶן־ כָּל־ אֵ֭לֶּה יִפְעַל־ אֵ֑ל פַּעֲמַ֖יִם שָׁל֣וֹשׁ עִם־ גָּֽבֶר׃
BSABeholdhên [look, see, take notice] allkôl these thingsʼêl-leh Godʼêl [the Almighty, divine strength] doespâʻal▸ [works, brings about] toʻim a mangeber [a great man] twopaʻam [twice, repeatedly] or even three timesshâlôwsh [yea, indeed, thrice, a complete set, occurrences, events, or experiences]
| Greek | English | Parsing |
|---|---|---|
| הֶן־ | here! | Particle |
| כָּל־ | all | Noun common, masculine singular absolute |
| אֵ֭לֶּה | these [things] | Particle |
| יִפְעַל־ | he does | Verb, Qal, imperfect third person masculine singular |
| אֵ֑ל | God | Noun common, masculine singular absolute |
| פַּעֲמַ֖יִם | two times | Noun common, feminine dual absolute |
| שָׁל֣וֹשׁ | three [times] | Adj |
| עִם־ | with | Preposition |
| גָּֽבֶר׃ | a man | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, all these things God does to a man, two or even three times, |
| KJV | Lo, all these things worketh God oftentimes with man, |
| ASV | Lo, all these things doth God work, Twice, yea thrice, with a man, |
| YLT | Lo, all these doth God work, Twice — thrice with man, |
| WEB | “Behold, God does all these things, twice, yes three times, with a man, |
| BBE | Truly, God does all these things to man, twice and three times, |
Where they part company is שָׁל֣וֹשׁ — see How Translations Differ.
One main clause with two phrases expanding on the action and its frequency, clearly structured to highlight God's persistent engagement.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵלֶּה
verbפָּעַל
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 33:29
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 — God's Interactions with Humanitygenerated
Job 33:29 presents Elihu's assertion that God actively engages with individuals, demonstrating His involvement in their lives through repeated actions. This verse is part of a larger dialogue where Elihu seeks to explain the reasons behind suffering and God's methods of communication with humanity. By emphasizing the frequency of God's actions, Elihu aims to illustrate God's persistent care and the opportunities for understanding that He provides.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 33:14–17 | For God speaks in one way and in another, yet no one notices. |
| 2 | 1 Corinthians 12:6 | There are different ways of working, but the same God works all things in all people. |
| 3 | 2 Corinthians 5:5 | And God has prepared us for this very purpose and has given us the Spirit as a pledge of what is to come. |
| 4 | Ephesians 1:11 | In Him we were also chosen as God’s own, having been predestined according to the plan of Him who works out everything by the counsel of His will, |
| 5 | Philippians 2:13 | For it is God who works in you to will and to act on behalf of His good purpose. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יִפְעַל, yif'algenerated
The verb פָּעַל (pa'al) means to do or work, indicating an action that is intentional and systematic. This particular form, yif'al, is in the imperfect tense, suggesting ongoing or repeated action. In this context, it emphasizes God's active role in the lives of men, highlighting that His interventions are not isolated but occur multiple times.
The use of this verb underlines the nature of God's engagement with humanity, suggesting that He is continually working in ways that may not always be apparent. Elihu's assertion that God does this 'two or even three times' reinforces the idea of divine persistence in bringing about understanding or change.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses does for יִפְעַל. This choice is echoed in the KJV and ASV, both of which maintain the meaning of ongoing action.
Sentence Structuregenerated
The verse consists of one main clause with a finite verb יִפְעַל (he does) governed by the subject אֵל (God). This structure places emphasis on God's actions as the focal point of the sentence.
The phrases that follow elaborate on the nature of these actions, specifying the frequency ('two or even three times') and the recipient ('a man'). The arrangement highlights the significance of God's repeated interventions in a person's life.
Septuagint Backgroundgenerated
In the Septuagint, יִפְעַל is rendered as ἐργᾶται (he works), which conveys a similar meaning of active engagement. This choice reflects the translators' understanding of God's actions as purposeful and ongoing.
The word אֵל is translated as ἰσξυρὸς (the Almighty), emphasizing divine strength and authority, aligning with the Hebrew's connotation of power.
In plain words — the whole versegenerated
Job 33:29 tells us that God works in a man's life, doing so two or even three times. This emphasizes that God's actions are not random but deliberate and repeated, showing His care for individuals.
Frequently Asked Questionsgenerated
It means that God actively engages with individuals, often multiple times, to guide, correct, or enlighten them.
This emphasizes the idea that God's interventions are persistent and significant, not just one-time occurrences.
We can look for patterns of God's guidance and intervention, recognizing that He may act repeatedly to draw us closer to Him.
Elihu's speech provides a perspective on suffering and God's justice, highlighting that God communicates with humanity through various means.
Reflection Questionsgenerated
- In what ways have I noticed God's repeated actions in my life?
- How can I be more aware of God's interventions in my daily experiences?
- What does it mean for me to understand that God cares enough to act multiple times in my life?
- How can I help others recognize God's work in their own lives?
The early church on this verse — how the Fathers read it
The early commentary from Gregory the Dialogist interprets this verse as illustrating God's persistent work in a person's life, emphasizing His active role in human affairs.
All these things God worketh three times with every man. Of this man tempted and beaten by the scourge it had been said before, His bread becomes abominable to him in his life, and his soul hath drawn nigh to corruption,Early Church Fathers on Job 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 33:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLo, all these [things] worketh God oftentimes with man. This is a summary or recapitulation of what goes before, from Job 33:15; God is an operating Being, he is always at work in a providential way:
Read John Gill on Job 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLo, all these things worketh God oftentimes with man, Hebrew margin, etc., twice (and) thrice, alluding to Job 33:14 : once by visions, Job 33:15-17; secondly, by afflictions, Job 33:19-22; now by
Read Robert Jamieson on Job 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll these ways and methods doth God use to awaken, and convince, and save sinners. Oftentimes with man; either severally, one way with one, and another way with another; or with the same man, trying several means one after another to bring him to repentance, and prepare him for deliverance.
Read Matthew Poole on Job 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 33:29 Lo, all these [things] worketh God oftentimes with man,Ver. 29. Lo, all these things worketh God oftentimes] Heb. twice, thrice; such is his patience, that he trieth all conclusions, as it were, and beareth long with men’ s evil manners; one while casting them down, and making them believe he will pitch them into hell; and another while raising them up again, and restoring them, that if nothing will do he may pay them all at once for the new and the old, as he did Ahab, and Pharaoh, and Nineveh, because they despised "the riches of his goodness, and forbearance, and longsuffering, not knowing," or not weighing, "that the goodness of God should have led them to repentance," Romans…
Read John Trapp on Job 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. Lo, all these things worketh God] God frequently uses one, or another, or all of these means, to bring men, גבר gaber, stout-hearted men, who are far from righteousness, to holiness and heaven. Oftentimes] פעמים שלש paamayim shalosh, "three times over;" or as פעמים paamayim is by the points in the dual number, then it signifies twice three times, that is, again and again; very frequently. Blessed be God!
Read AdamClarke on Job 33 →CambridgeThe Cambridge Bible for Schools and Colleges29, 30. Elihu sums up his doctrine regarding the gracious purpose and effect of God’s methods of speaking unto man.
Read Cambridge on Job 33 →Albert Barnes1798–1870Barnes' Notes on the BibleLo, all these things worketh God - That is, he takes all these methods to warn people, and to reclaim them from their evil ways. Oftentimes - Hebrew as in the margin, twice, thrice.
Read Albert Barnes on Job 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleThe Conclusion — ELIHU THE END OF ALL DIVINE TO BE THAT IN THE SECOND OF THE THREE MODES HE HAS . This section serves not only as an epilogue, but as a transition to the second discourse, Job 33:29-33.29.
Read Daniel Denison Whedon 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
Behold, all these things God does to a man, two or even three times,
“Behold, God does all these things, twice, yes three times, with a man,
Behold, all these things God does to a man, two or even three times,
“Indeed, God does all these things, twice, three times, in his dealings with a person,
Tyndale line
Lo, all these things worketh God oftentimes with man,
Lo, all these things doth God work, Twice, yea thrice, with a man,
Lo, all these things doth God work, twice, yea thrice, with a man,
Lo, all these things God often worketh with man,
Lo, all these things will God worke twise or thrise with a man,
Strictly literal
Lo, all these [things] worketh God twice, thrice, with man,
Lo, all these doth God work, Twice — thrice with man,
Behold, God works all these, || Twice, [even] three times with man,
Lo, all these things doth God two or three times with man;
See, God does all these things with a person, twice, yes, even three times,
From the Latin
Behold, all these things God worketh three times within every one.
Simplified
Look, God does this time and again for people;
Truly, God does all these things to man, twice and three times,
Word by word, the decisions they made
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 closely matches the Septuagint, with all nine words aligned. The Dead Sea Scrolls show some restoration, with both 2Q15 and 4Q99 containing similar phrases to the MT, indicating consistency in the transmission of this verse.
הֶן־ כָּל־ אֵ֭לֶּה יִפְעַל־ אֵ֑ל פַּעֲמַ֖יִם שָׁל֣וֹשׁ עִם־ גָּֽבֶר׃
9 of the 9 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.
[הן] [כל] [אלה] [יפעל] אל פעמים [שלוש] [עם] [גבר]
1 word on the leather — 1 partly restored, 7 supplied entire by an editor.
הן כל אלה [יפעל] [אל] [פעמים] [שלוש] [עם] [גבר]
3 words on the leather — 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 33:29
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
her, in composition:
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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).
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
פָּעַל (pa'al) is a Hebrew verb meaning to do or make, often used in a systematic or habitual sense. It encompasses actions like committing, ordaining, and working, with a poetic nuance compared to the more common verb for 'to do' (עָשָׂה). The entries consistently highlight its usage in the Qal stem, emphasizing its foundational role in expressing action.
פָּעַל 67 vb. do, make (poet. for עָשָׂה)
Qal
do
make
base
H6466 פָּעַל do, make (poet. for עָשָׂה)
6466 pa`al paw-al'
a primitive root; to do or make (systematically and
habitually), especially to practise:--commit, (evil-)
do(-er), make(-r), ordain, work(-er).
פָּעַל (pa.al) — to work.
1) to do, make
1a) (Qal)
1a1) to do
1a2) to make
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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…
פַּ֫עַם (pa'am) refers to a beat or stroke, and encompasses meanings such as foot, anvil, and occurrence. It can denote a footstep or time, indicating repetitions like once, twice, or thrice. The word is built from a root that suggests various applications related to rhythm and timing.
פַּ֫עַם 118 n.f. beat, foot, anvil, occurrence
base
H6471 פַּ֫עַם beat, foot, anvil, occurrence
6471 pa`am pah'-am
or (feminine) pa;amah {pah-am-aw'}; from 6470; a stroke,
literally or figuratively (in various applications, as
follow):--anvil, corner, foot(-step), going, (hundred-)fold,
X now, (this) + once, order, rank, step, + thrice, ((often-)),
second, this, two) time(-s), twice, wheel.
see HEBREW for 06470
פַּ֫עַם (pa.am) — beat.
1) stroke, beat, foot, step, anvil, occurrence
1a) foot, hoof-beat, footfall, footstep
1b) anvil
1c) occurrence, time, stroke, beat
1c1) one time, once, twice, thrice, as time on time, at this repetition, this once, now at length, now...now, at one time...at another
N-fd — Noun common · feminine dual absoluteHNcfda
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Adj — AdjHAcbsa
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."