Job 34:36 — Word Study
WLCאָבִ֗י יִבָּחֵ֣ן אִיּ֣וֹב עַד־ נֶ֑צַח עַל־ תְּ֝שֻׁבֹ֗ת בְּאַנְשֵׁי־ אָֽוֶן׃
BSAIf onlyʼâbeh△ [oh that, a deep longing] JobʼÎyôwb [the patriarch, a man of faith] were triedbâchan▸ [tested, examined] toʻad the utmostnetsach [till the end, perpetually] forʻal answeringtᵉshûwbâh [responding, turning] like a wickedʼâven [evil]
| Greek | English | Parsing |
|---|---|---|
| אָבִ֗י | would that! | Particle |
| יִבָּחֵ֣ן | he will be tested | Verb, Niphal, imperfect third person masculine singular |
| אִיּ֣וֹב | Job | Noun proper masculine |
| עַד־ | until | Preposition |
| נֶ֑צַח | perpetuity | Noun common, masculine singular absolute |
| עַל־ | on | Preposition |
| תְּ֝שֻׁבֹ֗ת | answers | Noun common, feminine plural absolute |
| בְּאַנְשֵׁי־ | among people of | Preposition, noun common masculine plural construct |
| אָֽוֶן׃ | wickedness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If only Job were tried to the utmost for answering like a wicked man. |
| KJV | My desire is that Job may be tried unto the end because of his answers for wicked men. |
| ASV | Would that Job were tried unto the end, Because of his answering like wicked men. |
| YLT | My Father! let Job be tried — unto victory, Because of answers for men of iniquity, |
| WEB | I wish that Job were tried to the end, because of his answering like wicked men. |
| BBE | May Job be tested to the end, because his answers have been like those of evil men. |
The translations agree on the essence of Job's longing for testing, reflecting a consistent interpretation across the versions.
The structure centers around a wish for Job's testing, with additional phrases clarifying the extent and nature of that testing.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִיּוֹב
verbבָּחַן
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 34:36
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Elihu's Critique of Jobgenerated
Job 34:36 is part of Elihu's speech, where he critiques Job's complaints against God. Elihu argues that Job's responses indicate a misunderstanding of God's justice. He expresses a wish that Job would be tested thoroughly, suggesting that Job's answers reflect a heart inclined toward wickedness. This moment is pivotal as it highlights the tension between Job's suffering and his understanding of divine justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 23:16 | God has made my heart faint; the Almighty has terrified me. |
| 2 | Psalm 17:3 | You have tried my heart; You have visited me in the night. You have tested me and found no evil; I have resolved not to sin with my mouth. |
| 3 | Psalm 26:2 | Test me, O LORD, and try me; examine my heart and mind. |
| 4 | James 5:11 | See how blessed we consider those who have persevered. You have heard of Job’s perseverance and have seen the outcome from the Lord. The Lord is full of compassion and mercy. |
| 5 | Job 34:8–9 | He keeps company with evildoers and walks with wicked men. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אָבִ֗י, 'a.Vigenerated
The word אָבִי ('a.Vi) is a particle expressing a deep longing or desire. It conveys a heartfelt wish, similar to expressions found in prayers and songs, indicating a yearning for something significant to occur.
In this verse, it introduces the desire for Job to be tested, emphasizing the seriousness of the situation and the speaker's wish for clarity in Job's responses.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions reflecting the essence of Job's longing to be tested.
Sentence Structuregenerated
The main verb is יִבָּחֵ֣ן (yi.ba.Chen), meaning 'he will be tested,' which governs the structure of the sentence. The subject is אִיּוֹב ('i.Yov), and the sentence includes several phrases that elaborate on the conditions of this testing.
The Hebrew structure emphasizes Job's state of being tested and the nature of his responses, showcasing the complexity of the dialogue between Job and his friends.
Septuagint Backgroundgenerated
The Septuagint translates the verb יִבָּחֵ֣ן as μάθε, which suggests a focus on the act of learning or understanding through testing. This choice indicates a slight shift in emphasis from mere testing to the acquisition of knowledge or insight.
This reflects a broader interpretative approach, as the translators sought to convey the implications of Job's trials in a way that resonates with their audience.
In plain words — the whole versegenerated
Job 34:36 expresses a desire for Job to be tested thoroughly, reflecting the speaker's concern about Job's responses and their alignment with wickedness. Elihu critiques Job's understanding of God's justice, emphasizing the need for a fair examination of Job's words.
Frequently Asked Questionsgenerated
The speaker wishes that Job would be tested thoroughly, indicating a desire for clarity and understanding in Job's responses.
The testing of Job is significant because it reflects the struggle between his suffering and his faith, as well as the broader themes of justice and righteousness in the book of Job.
This verse highlights the tension between Job's complaints and the need for a deeper understanding of God's justice, a central theme in the book.
The term 'wicked man' implies a person whose heart is inclined toward evil, contrasting with Job's character as a man of faith.
Reflection Questionsgenerated
- In what ways do I seek clarity in my own struggles, similar to Job's desire for understanding?
- How can I respond to challenges in my life with faith rather than despair?
- What does it mean to be tested in my faith, and how can I prepare for such trials?
- How do I perceive the balance between justice and mercy in my own life and in the lives of others?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on Job's trials, emphasizing the need for understanding and the nature of faith in suffering.
He did not say, in an iniquitous and impious manner, but “for a long time,” showing that we must not argue with God for a long time.Early Church Fathers on Job 34 →
My Father, let Job be tried even to the end. Lo! how he lifts up even in words of cursing, that which he had before conceived of the swellings of arrogance.Early Church Fathers on Job 34 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 34:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy desire [is that] Job may be tried unto the end,.... This is my opinion, or what "I bring in" (o) adduce, and lay before you, men of understanding and wisdom, and leave it with you to consider of.
Read John Gill on Job 34 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy desire is that Job may be tried unto the end because of his answers for wicked men. [ 'aabiy (H1), from 'aabeh (H15), wish, desire.] Margin, not so well, My father; Elihu addressing God.
Read Robert Jamieson on Job 34 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither, 1. That he may be further tried by God, or exercised with afflictions, till he be thoroughly convinced or humbled. But it seems harsh that he should pray for the continuance or increase of Job’ s afflictions. Or rather, 2. That his words and cause which I am now debating may be examined and sifted, that you that are here present, or any other wise men, may consider and judge thereof, as he desired above, ,10,34. Unto the end, i.e. thoroughly and exactly, till the cause be brought to an issue. Or, unto victory, i.e. till judgment be brought forth unto victory. Because of his answers; or, concerning his answers, or replies, or discourses; for answering is oft used in Scripture, both…
Read Matthew Poole on Job 34 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 34:36 My desire [is that] Job may be tried unto the end because of [his] answers for wicked men.Ver. 36. My desire is that Job may be tried unto the end] Or, unto victory, till he be vanquished and set down, Usque ad victoriam (Trem). It is conceived that Job, by clapping his hands, as Job 34:37, or by the set of his countenance, or some other way, had discovered his dislike of and discontent at that which Elihu had spoken. He therefore begs of God to continue afflicting him, till he be in a better mind, Crux sancta est et salubris. This he doth by a special instinct for Job’ s good, and not out of any desire for revenge. So Farel pronounced a curse upon young Calvin’ s studies, in case…
Read John Trapp on Job 34 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(36) My desire is that Job may be tried.—There seems to be reason to prefer the marginal rendering, and consider the words as addressed to God: “Oh my Father, let Job be tried, &c.” “Pater mi probetur Job,” Vulg. Elihu’s words cannot have fallen upon Job with more acceptance or with lighter weight than those of his other friends. He must have felt, however, that his cause was safe with God, whatever the misunderstanding of men. Because of his answers for wicked men. Rather, his answering like wicked men.
Read Charles John Ellicott on Job 34 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 36. My desire is that Job may be tried unto the end] אבי יבחן איוב abi yibbachen Aiyob, "My father, let Job be tried." So the VULGATE, Pater mi, probetur Job. But it may be as in the common translation, I wish Job to be tried; or, as Mr. Good renders it, Verily, let Job be pursued to conquest for replying like wicked men. This is a very harsh wish: but the whole chapter is in the same spirit; nearly destitute of mildness and compassion. Who could suppose that such arguings could come out of the mouth of the loving Saviour of mankind? The reader will recollect that a very pious divine has supposed Elihu to be Jesus Christ!
Read AdamClarke on Job 34 →
CambridgeThe Cambridge Bible for Schools and Colleges36. It is not certain whether Job 34:36 be a continuation of the judgment of Elihu’s hearers or be his own words. The sentiment is excessively harsh, and probably Elihu, though of course concurring in it, puts it forth indirectly as the judgment of others. The wish is expressed that Job might be tried unto the end, constantly—that his afflictions might be continued till he should give over answering in the manner of wicked men. His “answers” are his speeches in reply to the three friends, which are characterized as such as only ungodly men would utter.
Read Cambridge on Job 34 →
Albert Barnes1798–1870Barnes' Notes on the BibleMy desire is - Margin, “or, “my father, let Job be tried.”” This variation between the text and the margin, arises from the different interpretations affixed to the Hebrew word אבי 'âbiy.
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
If only Job were tried to the utmost for answering like a wicked man.
I wish that Job were tried to the end, because of his answering like wicked men.
If only Job were tried to the utmost for answering like a wicked man.
But Job will be tested to the end, because his answers are like those of wicked men.
Tyndale line
My desire is that Job may be tried unto the end because of his answers for wicked men.
Would that Job were tried unto the end, Because of his answering like wicked men.
Would that Job were tried unto the end, because of his answering like wicked men.
My desire is that Job may be tried to the end, because of his answers for wicked men.
I desire that Iob may be tryed, vnto the ende touching the answeres for wicked men.
Strictly literal
Would that Job may be tried unto the end, because of [his] answers after the manner of evil men!
My Father! let Job be tried — unto victory, Because of answers for men of iniquity,
My Father! Let Job be tried—to victory, || Because of answers for men of iniquity,
Oh that Job may therefore be probed continually, in order to give answers against sinful men.
If only Job were put on trial in the smallest details of his case because of his talking like wicked men.
From the Latin
My father, let Job be tried even to the end: cease not from the man of iniquity.
Simplified
If only Job were thoroughly condemned because he speaks like evil people do.
May Job be tested to the end, because his answers have been like those of evil men.
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 reads: אָבִ֗י יִבָּחֵ֣ן אִיּ֣וֹב עַד־ נֶ֑צַח עַל־ תְּ֝שֻׁבֹ֗ת בְּאַנְשֵׁי־ אָֽוֶן׃. The Septuagint matches 6 of the 9 words in a word-by-word correspondence, indicating a close relationship between the two texts, although the word order and articles differ.
אָבִ֗י יִבָּחֵ֣ן אִיּ֣וֹב עַד־ נֶ֑צַח עַל־ תְּ֝שֻׁבֹ֗ת בְּאַנְשֵׁי־ אָֽוֶן׃
6 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.
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 34:36
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.
בָּיַי (bay) primarily means to entreat, reflecting a sense of longing or desire. It is built from the root associated with yearning, as indicated in Strong's and the Brown-Driver-Briggs entries. The word captures emotional appeals in contexts where one seeks favor or mercy.
[בָּיַי, בַּי] vb. entreat
base
H15 [בָּיַי, בַּי] entreat
15 'abeh aw-beh'
from 14; longing:--desire.
see HEBREW for 014
אָבִי (a.veh) — oh that!.
entreat, longing, desire
Part — ParticleHTj
בָּחַן (bachan) is a Hebrew verb meaning to examine or test. It encompasses a range of actions, including scrutinizing, proving, and trying, particularly in relation to metals, individuals, or the heart. The verb appears in various forms, such as Qal (to examine) and Niphal (to be tried).
[בָּחַן] vb. examine, try
Qal
examine, scrutinize, try
prove, test, try
Niph. to be tried, proved
Pu. the trial has been made
base
H974 [בָּחַן] examine, try
974 bachan baw-khan'
a primitive root; to test (especially metals); generally and
figuratively, to investigate:--examine, prove, tempt, try
(trial).
בָּחַן (ba.chan) — to test.
1) to examine, try, prove
1a) (Qal)
1a1) to examine, scrutinise
1a2) to test, prove, try (of gold, persons, the heart, man of God)
1b) (Niphal) to be tried, proved
1c) (Pual) to make a trial
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
אִיּוֹב (Iyowb) refers to Job, a patriarch known for his patience, as described in the book of Job. The name is associated with the meaning 'hated' or 'persecuted.' It is mentioned in the context of the Exile and Return, and its exact meaning remains uncertain.
אִיּוֹב n.pr.m. Job (meaning unknown)
base
H347 אִיּוֹב
347 'Iyowb ee-yobe'
from 340; hated (i.e. persecuted); Ijob, the patriarch famous
for his patience:--Job.
see HEBREW for 0340
אִיּוֹב (iy.yov) — Job.
A man living at the time of Exile and Return, first mentioned at Job.1.1
Also named: Iōb (Ἰώβ "Job" G2492)
§ Job = "hated"
a patriarch, the subject of the book of Job
N-proper — Noun proper masculineHNpm
job ('iyobh, meaning of name doubtful; some conjecturing "object of enmity," others "he who turns," etc., to God; both uncertain guesses; Iob): The titular hero of the Book of Job, represented as a wealthy and pious land-holder who lived in patriarchal times, or at least conditions, in the land of Uz, on the borders of Idumea. Outside of the Book of Job he is mentioned by Ezekiel (Eze 14:14,20) as one of 3 great personages whose representative righteousness would presumably avail, if that of any individuals could, to redeem the nation; the other two being Noah, an ancient patriarch, and Daniel, a contemporary of the prophet. It is difficult to determine whether Job was an actual personage or not. If known through legend, it must have been on account of some such experience as is narrated in the book, an experience unique enough to…
Job
Persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezek. 14:14, 20) and of submissive patience under the sorest calamities (James 5:11). His history, so far as it is known, is recorded in his book.
the patriarch, from whom one of the books of the Old Testament is named. His residence in the land of Uz marks him as belonging to a branch of the Aramean race, which had settled in the lower part of Mesopatamia (Probably to the south or southeast of Palestine, in Idumean Arabia), adjacent to the Sabeans and Chaldeans. The opinions of Job and his friends are thus peculiarly interesting as exhibiting an aspect of the patriarchal religion outside of the family of Abraham, and as yet uninfluenced by the legislation of Moses. The form of worship belongs essentially to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood, it is thoroughly domestic in form and spirit. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life. What we know of his history is given in the book that bears his name.
A patriarch distinguished for his integrity and piety, his wealth, honors, and domestic happiness, whom God permitted, for the trial of his faith, to be deprived of friends, property, and health, and at once plunged into deep affliction. He lived in the land of Uz, lying, it is generally thought, in Eastern Edom, probably not far from Bozrah.
THE BOOK OF JOB, has originated much criticism, and on many points a considerable diversity of opinion still exists. Sceptics have denied its inspiration, and called it a mere philosophical romance; but no one who respects revelation can entertain this notion, or doubt that Job was a real person. Inspired writers testify to both. See Eze 14:14 Jas 5:11, and compare 1Co 3:19 with
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
5331 netsach neh'-tsakh
or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.
the bright object at a distance travelled towards; hence
(figuratively), splendor, or (subjectively) truthfulness, or
(objectively) confidence; but usually (adverbially),
continually (i.e. to the most distant point of
view); --alway(-s), constantly, end, (+ n-)ever(more),
perpetual, strength, victory.
see HEBREW for 05329
נֵ֫צַח (ne.tsach) — perpetuity.
1) eminence, perpetuity, strength, victory, enduring, everlastingness
1a) eminence
1b) enduring of life
1c) endurance in time, perpetual, continual, unto the end
1d) everlastingness, ever
N-ms — Noun common · masculine singular absoluteHNcmsa
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
תְּשׁוּבָה (tshuwbah) refers to concepts of return and answer, indicating a recurrence in time or place. It can denote the completion of a year or simply an answer or reply. The entries consistently emphasize these themes without significant disagreement.
[תְּשׁוּבָה] n.f. return, answer
base
H8666 תְּשׁוּבָה
8666 tshuwbah tesh-oo-baw'
or tshubah {tesh-oo-baw'}; from 7725; a recurrence (of time
or place); a reply (as returned):--answer, be expired,
return.
see HEBREW for 07725
תְּשׁוּבָה (te.shu.vah) — turn.
1) a recurrence, an answer, return
1a) return
1a1) completion of a year, return of a year
1b) at the return (construct)
1c) answer, reply
N-fp — Noun common · feminine plural absoluteHNcfpa
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
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…
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
N-ms — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…
