Job 34:20 — Word Study
WLCרֶ֤גַע׀ יָמֻתוּ֮ וַחֲצ֪וֹת לָ֥יְלָה יְגֹעֲשׁ֣וּ עָ֣ם וְיַעֲבֹ֑רוּ וְיָסִ֥ירוּ אַ֝בִּ֗יר לֹ֣א בְיָֽד׃
BSAThey diemûwth▸ [suddenly] ◂in an instantregaʻ in the middlechâtsôwth [midpoint, center] of the nightlayil [period of darkness, adversity] The peopleʻam [nation, community] convulsegâʻash▸ [shake violently, are troubled] and pass awayʻâbar▸ [transition to another state, depart] the mightyʼabbîyr [strong, powerful] are removedçûwr▸ [taken away, departed] withoutlôʼ human handyâd [by no, not by, power, strength]
| Greek | English | Parsing |
|---|---|---|
| רֶ֤גַע׀ | a moment | Noun common, masculine singular absolute |
| יָמֻתוּ֮ | they die | Verb, Qal, imperfect third person masculine plural |
| וַחֲצ֪וֹת | and [the] middle of | Conjunction, noun common feminine singular construct |
| לָ֥יְלָה | [the] night | Noun common, masculine singular absolute |
| יְגֹעֲשׁ֣וּ | they are shaken | Verb, Pual, imperfect third person masculine plural |
| עָ֣ם | a people | Noun common, masculine singular absolute |
| וְיַעֲבֹ֑רוּ | so they may pass away | Conjunction, verb qal third person masculine plural |
| וְיָסִ֥ירוּ | and people may remove | Conjunction, verb hiphil third person masculine plural |
| אַ֝בִּ֗יר | [the] mighty | Adj |
| לֹ֣א | not | Particle |
| בְיָֽד׃ | by a hand | Preposition, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They die in an instant, in the middle of the night. The people convulse and pass away; the mighty are removed without human hand. |
| KJV | In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand. |
| ASV | In a moment they die, even at midnight; The people are shaken and pass away, And the mighty are taken away without hand. |
| YLT | [In] a moment they die, and at midnight Shake do people, and they pass away, And they remove the mighty without hand. |
| WEB | In a moment they die, even at midnight. The people are shaken and pass away. The mighty are taken away without a hand. |
| BBE | Suddenly they come to an end, even in the middle of the night: the blow comes on the men of wealth, and they are gone, and the strong are taken away without the hand of man. |
Where they part company is יְגֹעֲשׁ֣וּ — see How Translations Differ.
The sentence flows from the main clause about death into subordinate clauses that elaborate on the circumstances and implications.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעַם
verbמוּת
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 34:20
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 Mortalitygenerated
Job 34:20 conveys the idea that death can occur suddenly, particularly at night, a time often associated with danger or uncertainty. Job emphasizes that both the common people and the mighty face the same fate, illustrating God's impartiality in judgment. This theme resonates throughout the book of Job as it explores the nature of suffering and divine justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 73:19 | How suddenly they are laid waste, completely swept away by terrors! |
| 2 | Isaiah 30:13 | this iniquity of yours is like a breach about to fail, a bulge in a high wall, whose collapse will come suddenly— in an instant! |
| 3 | Isaiah 37:38 | One day, while he was worshiping in the temple of his god Nisroch, his sons Adrammelech and Sharezer put him to the sword and escaped to the land of Ararat. And his son Esar-haddon reigned in his place. |
| 4 | Daniel 5:30 | That very night Belshazzar king of the Chaldeans was slain, |
| 5 | Luke 12:20 | But God said to him, ‘You fool! This very night your life will be required of you. Then who will own what you have accumulated?’ |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — רֶ֤גַע, Re.ga'generated
The word רֶגַע (rega) refers to a very brief period of time, emphasizing the fleeting nature of life. It can denote a moment or instant, highlighting how quickly events can change.
This noun is in the masculine singular form, indicating a specific moment. Its root suggests a connection to the act of winking, further reinforcing the idea of brevity and suddenness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains multiple clauses, with the finite verb יָמֻתוּ (they die) at the center, governing the overall meaning. The structure emphasizes the suddenness of death and the collective experience of the people.
The first clause introduces the subject of death, while subsequent clauses elaborate on the circumstances surrounding it, creating a cohesive thought about mortality and divine oversight.
Septuagint Backgroundgenerated
The Septuagint translates יָמֻתוּ as αὐτοῖς, which implies a focus on the individuals facing death. This choice emphasizes the personal aspect of mortality.
The Greek word חָצוֹת is rendered as ἀποβήσεται, indicating a shift or transition, aligning with the Hebrew sense of passing away.
In plain words — the whole versegenerated
Job 34:20 tells us that people can die suddenly, especially at night, a time often associated with danger. Job emphasizes that both ordinary people and the mighty face death, showing that no one is exempt from this fate.
Frequently Asked Questionsgenerated
It indicates that death can come unexpectedly and without warning, emphasizing the unpredictability of life.
Night symbolizes a time of danger and uncertainty, underscoring the suddenness of death.
It suggests that even those who are strong or powerful are not immune to death, highlighting God's impartiality.
This phrase indicates that death can come without human intervention, emphasizing the sovereignty of God over life and death.
Reflection Questionsgenerated
- How does the suddenness of death affect how we live our lives?
- In what ways can we find comfort in the idea that God is impartial in judgment?
- What does this verse teach us about the nature of power and mortality?
- How can we prepare ourselves and others for the reality of death?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, noting the suddenness of death and its implications for the ungodly.
Suddenly shall they die, and the people shall bow down at midnight, and pass away. However long it be before the ungodly are taken out of this life, they are taken away suddenly, and at an instant,Early Church Fathers on Job 34 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 34:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn a moment shall they die,.... Princes as well as the common people, rich men as well as poor; all must and do die, great and small, high and low, kings and peasants, rich and poor men, and
Read John Gill on Job 34 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand. They - "the rich" and "princes" who offend God.
Read Robert Jamieson on Job 34 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn a moment; whensoever God doth but give the word, and send his summons for them. Shall they, i. e. the rich and the prince, no less than the poor, must submit to the law of death, which God hath imposed upon all men, without exception, and they cannot charge God with injury therein. The people; whole nations or people are no less subject to God’ s power than any particular persons; their numbers cannot secure them from God’ s hand. Troubled, i.e. disturbed and terrified with those calamities which God shall bring upon them. At midnight; suddenly, and when they are most secure. Pass away; either, 1. Go into captivity, or run or flee away they know not whither for their lives. Or, 2. Perish…
Read Matthew Poole on Job 34 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 34:20 In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.Ver. 20. In a moment shall they die] Be they mean or mighty, they are, when God pleaseth, suddenly swept away by the hand of death; as chess men are into the bag, without distinction of kings, dukes, bishops, or common people. And the people shall be troubled at midnight] As were the Egyptians, when their firstborn were slain in their dead sleep, Exodus 12:29, not without much terror and tumult; and as were the army of Sennacherib, 2 Kings 19:35, and Belshazzar with his Babylon, Daniel 5:30-31. "The people shall be troubled," they shall be shaken…
Read John Trapp on Job 34 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) In a moment shall they die—i.e., “they all alike die, rich and poor together; the hour of death is not hastened for the poor nor delayed for the rich. They all alike die.” Even at midnight the people are troubled. . . .—It is hard to think that the writer did not know of Exo 12:29. It is better to read these statements as habitual presents and not as futures: “In a moment they die, even at midnight—the people are shaken and pass away,” &c.
Read Charles John Ellicott on Job 34 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. In a moment shall they die] Both are equally dependent on the Almighty for their breath and being; the mighty as well as the poor. If the great men of the earth have abused their power, he sometimes cuts them off by the most sudden and unexpected death; and even at midnight, when in security, and least capable of defence, they are cut off by the people whom they have oppressed, or by the invisible hand of the angel of death. This appears to be spoken in reference to Eastern tyrants, who seldom die a natural death.
Read AdamClarke on Job 34 →
CambridgeThe Cambridge Bible for Schools and Colleges20–28. God’s strict justice may be seen in His government of the peoples and their princes alike. His justice is unerring, for it is guided by omniscient insight. Punishing oppression, it avenges the cause of the poor and afflicted.
Read Cambridge on Job 34 →
Albert Barnes1798–1870Barnes' Notes on the BibleIn a moment shall they die - That is, the rich and the great. They pass suddenly off the stage of action.
Read Albert Barnes on Job 34 →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
They die in an instant, in the middle of the night. The people convulse and pass away; the mighty are removed without human hand.
In a moment they die, even at midnight. The people are shaken and pass away. The mighty are taken away without a hand.
They die in an instant, in the middle of the night. The people convulse and pass away; the mighty are removed without human hand.
In a moment they die, in the middle of the night, people are shaken and they pass away. The mighty are removed effortlessly.
Tyndale line
In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.
In a moment they die, even at midnight; The people are shaken and pass away, And the mighty are taken away without hand.
In a moment they die, even at midnight; the people are shaken and pass away, and the mighty are taken away without hand.
In a moment they shall die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.
They shall die suddenly, and the people shalbe troubled at midnight, and they shall passe foorth and take away the mightie without hand.
Strictly literal
In a moment they die, even at midnight the people are convulsed and pass away; and the strong are taken away without hand.
[In] a moment they die, and at midnight Shake do people, and they pass away, And they remove the mighty without hand.
[In] a moment they die, || And at midnight people shake, || And they pass away, || And they remove the mighty without hand.
In a moment will they die, and in the midst of the night; people are moved, and pass away: and the mighty will be removed without a human hand.
In a moment they will die; at midnight people will be shaken and will pass away; mighty people will be taken away, but not by human hands.
From the Latin
They shall suddenly die, and the people shall be troubled at midnight, and they shall pass, and take away the violent without hand.
Simplified
They die in a moment; at midnight they shudder and pass away; the mighty are gone without effort.
Suddenly they come to an end, even in the middle of the night: the blow comes on the men of wealth, and they are gone, and the strong are taken away without the hand of 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 (MT) of Job 34:20 reads, "רֶ֤גַע׀ יָמֻתוּ֮ וַחֲצ֪וֹת לָ֥יְלָה יְגֹעֲשׁ֣וּ עָ֣ם וְיַעֲבֹ֑רוּ וְיָסִ֥ירוּ אַ֝בִּ֗יר לֹ֣א בְיָֽד׃" The Septuagint, while not providing a direct translation, shows that 8 of the 11 words in the MT are matched in some form, indicating a level of agreement in content, though the exact wording and structure differ. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, so no significant differences are noted from the MT in those witnesses.
רֶ֤גַע׀ יָמֻתוּ֮ וַחֲצ֪וֹת לָ֥יְלָה יְגֹעֲשׁ֣וּ עָ֣ם וְיַעֲבֹ֑רוּ וְיָסִ֥ירוּ אַ֝בִּ֗יר לֹ֣א בְיָֽד׃
8 of the 11 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 34:20
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.
רֶ֫גַע (rega) refers to a very brief period of time, translated as 'moment' or 'instant.' It can denote a short space of time, such as 'for a moment' or 'in a moment.' The word is derived from a root meaning 'to wink,' emphasizing its fleeting nature.
רֶ֫גַע n.m. a moment
base
H7281 רֶ֫גַע a moment
7281 rega` reh'-gah
from 7280. a wink (of the eyes), i.e. a very short space of
time:--instant, moment, space, suddenly.
see HEBREW for 07280
רֶ֫גַע (re.ga) — moment.
1) a moment
adv
2) for a moment, at one moment...at another moment
with prep
3) in a moment
N-ms — Noun common · masculine singular absoluteHNcmsa
mo'-ment (regha`, "a wink"; atomos, "an atom," stigme, "a point," parautika, immediately," "forthwith"): "Moment" is not used in Scripture for a division of time, but for an instant of time, as the wink or twinkling of the eye (Ex 33:5; Nu 16:21,45; La 4:6; 1Co 15:52), or for a short period of time (Job 20:5; Ps 30:5; Isa 26:20; 2Co 4:17). The division of the hour into sixty minutes was certainly known in Babylonia, and the Jews were made acquainted with it, at…
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
The Hebrew word חָצוֹת (*chatsowth*) is derived from the root word for 'divide' and primarily means 'middle' or 'division.' It specifically refers to the middle of the night, as noted in Strong's entries. The lexicons consistently emphasize its meaning related to division and the concept of 'mid-' or 'half,' without any significant disagreement.
[חָצוֹת] n.f. (Inf. form) division, middle
base
H2676 [חָצוֹת] (Inf. form) division, middle
2676 chatsowth khaw-tsoth'
from 2673; the middle (of the night):--mid(-night).
see HEBREW for 02673
חָצוֹת (cha.tsot) — middle.
middle, mid-, half, division
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
גָּעַשׁ (ga`ash) is a Hebrew verb meaning to shake or quake. It encompasses various forms, including shaking violently, being convulsed, and reeling back and forth. The word appears in contexts related to agitation or disturbance, particularly in the Qal and Pual forms, indicating both active shaking and a state of being shaken.
[גָּעַשׁ] vb. shake, quake
Qal quake of earth at theoph.
Pu. be shaken up, convulsed
Hithp. shake back and forth, toss or reel to and fro
Hithpo. reel to and fro
base
H1607 גָּעַשׁ
1607 ga`ash gaw-ash'
a primitive root to agitate violently:--move, shake, toss,
trouble.
גָּעַשׁ (ga.ash) — to shake.
1) to shake, quake
1a) (Qal) to shake
1b) (Pual) to be shaken up, convulsed
1c) (Hithpael) to shake back and forth, toss or reel to and fro
1d) (Hithpoel) to reel to and fro
V-Pual-Imperf-3mp — Verb · Pual · imperfect third person masculine pluralHVPi3mp
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms — Noun common · masculine singular absoluteHNcmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
Conj | V-Hiphil-Imperf-3mp — Conjunction · verb hiphil third person masculine pluralHC/Vhu3mp
אָבִּיר (abbiyr) means mighty or valiant, and can refer to men, angels, or animals. It also has metaphorical uses, describing enemies, princes, or sacrificial objects. The word can imply strength or obstinacy, and is associated with concepts of power in various contexts.
אָבִּיר adj. mighty, valiant
base
H47 אָבִּיר mighty, valiant
47 'abbiyr ab-beer'
for 46; --angel, bull, chiefest, mighty (one),
stout(-hearted), strong (one), valiant.
see HEBREW for 046
אַבִּיר (ab.bir) — mighty: ox.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
אַבִּיר (ab.bir) — mighty: stallion.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
אַבִּיר (ab.bir) — mighty: strong.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
אַבִּיר (ab.bir) — mighty: angel.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
Adj — AdjHAamsa
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
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular absoluteHR/Ncbsa
(yadh, "hand"; kaph, "the hollow hand," "palm"; yamin, "the right hand"; semo'l, "the left hand"; cheir, "hand"; dexia, "the right hand"; aristera, "the left hand" (only Lu 23:33; 2Co 6:7), or euphemistically (for evil omens come from the left hand; compare Latin sinister, German linkisch, etc.); euonumos, literally, "having a good name"): The Hebrew words are used in a large variety of idiomatic expressions, part of which have passed into the Greek (through the Sepuagint) and into modern European languages (through the translations of the Bible; see Oxford Hebrew Lexicon, under the word "yadh"). We group what has to be said about the word under the following heads:
1. The Human Hand: Various Uses:
Hand
Called by Galen “the instrument of instruments.” It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, “My hand was stretched…
Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one’s self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu…
