Job 35:13 — Word Study
WLCאַךְ־ שָׁ֭וְא לֹא־ יִשְׁמַ֥ע׀ אֵ֑ל וְ֝שַׁדַּ֗י לֹ֣א יְשׁוּרֶֽנָּה׃
BSASurelyʼak [certainly, without a doubt] Godʼêl [Elohim, the supreme Ruler] does notlôʼ listenshâmaʻ▸ [hear or pay attention] to empty pleasshâvᵉʼ [vain, false, or deceitful, cries or requests] ◂and the AlmightyShadday [Shadday, all-powerful] does notlôʼ take note of itshûwr▸ [regard or consider, such vain things]
| Greek | English | Parsing |
|---|---|---|
| אַךְ־ | surely | Adverb |
| שָׁ֭וְא | emptiness | Noun common, masculine singular absolute |
| לֹא־ | not | Particle |
| יִשְׁמַ֥ע׀ | he hears | Verb, Qal, imperfect third person masculine singular |
| אֵ֑ל | God | Noun common, masculine singular absolute |
| וְ֝שַׁדַּ֗י | and [the] Almighty | Conjunction, noun proper |
| לֹ֣א | not | Particle |
| יְשׁוּרֶֽנָּה׃ | he observes it | Verb qal imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely God does not listen to empty pleas, and the Almighty does not take note of it. |
| KJV | Surely God will not hear vanity, neither will the Almighty regard it. |
| ASV | Surely God will not hear an empty cry, Neither will the Almighty regard it. |
| YLT | Surely vanity God doth not hear, And the Mighty doth not behold it. |
| WEB | Surely God will not hear an empty cry, neither will the Almighty regard it. |
| BBE | But God will not give ear to what is false, or the Ruler of all take note of it; |
Where they part company is in the rendering of 'Almighty' — see How Translations Differ.
Two main clauses connected by a conjunction, emphasizing God's inattention to insincere cries.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵל
verbשָׁמַע
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 35:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on Divine Justicegenerated
Job 35:13 presents a stark reminder of God's stance towards insincere appeals. Job emphasizes that God, the supreme authority, does not heed pleas that lack substance. This verse is part of a broader discussion where Job contemplates the nature of suffering and the seeming silence of God in the face of human distress, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 22:22–27 | Receive instruction from His mouth, and lay up His words in your heart. |
| 2 | Job 27:8–9 | For what is the hope of the godless when he is cut off, when God takes away his life? |
| 3 | Proverbs 15:8–29 | The sacrifice of the wicked is detestable to the LORD, but the prayer of the upright is His delight. |
| 4 | Proverbs 28:9 | Whoever turns his ear away from hearing the law, even his prayer is detestable. |
| 5 | Ecclesiastes 5:1–3 | Guard your steps when you go to the house of God. Draw near to listen rather than to offer the sacrifice of fools, who do not know that they do wrong. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — שָׁוְא, Sha.v'generated
The Hebrew word שָׁוְא (*shav*) denotes emptiness or vanity. It conveys the idea of falsehood and worthlessness, often used to describe something that is devoid of value or substance. In this context, it reflects the nature of the pleas that God does not listen to, suggesting they are insincere or deceitful.
This understanding is reinforced by the parsing of the word as a masculine singular noun, indicating a specific instance of emptiness. The lexicons highlight its moral and spiritual implications, emphasizing the futility of such cries before the Almighty.
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 finite verb governing the verse is יִשְׁמַ֥ע, he hears, with two subjects: אֵ֑ל and שַׁדַּ֗י. The structure emphasizes God's lack of response to empty pleas, followed by a second clause that reiterates this point.
The word order places emphasis on the subjects, highlighting God's authority and power in contrast to the futility of the pleas made by humans.
Septuagint Backgroundgenerated
The Septuagint translates שָׁוְא with ἄτοπα, which conveys the idea of something unusual or strange. This choice suggests a nuanced interpretation of the emptiness described in the Hebrew, potentially emphasizing the absurdity of such pleas before God.
The use of οὐ for 'not' aligns with the Hebrew negation, maintaining the strength of Job's assertion about divine inattention.
In plain words — the whole versegenerated
Job 35:13 states that God does not listen to empty pleas, and the Almighty does not take note of such requests. This verse highlights the importance of sincerity in our appeals to God, indicating that insincere cries are disregarded.
Frequently Asked Questionsgenerated
Job refers to cries that lack sincerity or substance, suggesting that God does not respond to requests that are not genuine.
Job believes that God's silence reflects the emptiness of the pleas presented, indicating that God requires sincerity and truth in communication.
This verse teaches that sincere and honest communication with God is essential, as insincere requests may go unheard.
Job's assertion highlights the struggle of understanding divine justice, especially in the context of suffering and unanswered prayers.
Reflection Questionsgenerated
- In what ways can I ensure that my prayers are sincere and not empty pleas?
- How do I respond when I feel that God is silent in my life?
- What does this verse teach me about the nature of God's attentiveness to my needs?
- How can I cultivate a deeper understanding of God's justice in the face of suffering?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, noting that God does not hear without reason and observes the causes of men individually.
For God will not hear without reason, and the Almighty will behold the causes of men one by one. We must observe that two points are stated: both that He does not hear without reason him, who cries to Him, and yet regards his sufferings;Early Church Fathers on Job 35 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 35:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSurely God will not hear vanity,.... Or "a lie" (z), than which nothing is more an abomination to him; if men come to him with a lie in their mouths, they cannot expect to be heard by him; he is only
Read John Gill on Job 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut none saith, Where is God my maker, who giveth songs in the night; But the reason is, that the innocent sufferers often do not humbly seek God for succour; so to their "pride" is to be laid the
Read Robert Jamieson on Job 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither, 1. Vain and light persons, that have no true wisdom or solid piety in them, but are wholly addicted to vain and worldly things, rejoicing immoderately when they have them, and crying out for want of them, as here they do. Or, 2. Vain cries, which proceed not from faith or piety, but only from self-love and a natural sense of their misery; which is common to them with brute beasts. The abstract is here put for the concrete, as wickedness is oft put for wicked men, and pride for proud persons, and the like. Neither will the Almighty regard it: though God be able to help them, as this title of God implies, and though he be the Judge of the world, as the former name of God signifies, to…
Read Matthew Poole on Job 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 35:13 Surely God will not hear vanity, neither will the Almighty regard it.Ver. 13. Surely God will not hear vanity] Prayer without faith is but an empty ring, a tinkling cymbal. Neque enim omnes qui citharam habent, sunt citharaedi, Every sound is not music, neither is every complaint and outcry of men in extremity an effectual prayer. Those in Hosea, when pined almost, howled as dogs, growled as swine, bellowed as bulls, screeched horribly as the ravens of Arabia, Hosea 7:14, but because they cried not to God with their hearts he heard them not. It is not the labour of the lips or the loudness of the voice, but the travail of the heart, and truth in the inward parts, that he…
Read John Trapp on Job 35 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) God will not hear vanity.—Some understand this as part of the cry in Job 35:12 : “Seeing it is all in vain, God doth not hear, neither doth the Almighty regard it.”
Read Charles John Ellicott on Job 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Surely God will not hear vanity] He will not attend to such vain cries; they cry from their oppressions, but they cry not to God.
Read AdamClarke on Job 35 →CambridgeThe Cambridge Bible for Schools and Colleges9–15. Having laid down his principle Elihu now proceeds to clear away some anomalies which seem to support Job’s contention. There are instances where godliness does not seem to advantage men, where oppressed innocence cries in vain for redress. The reason is that the cry is merely the natural voice of suffering; it is no true devout appeal to heaven—none saith, Where is God my maker?
Read Cambridge on Job 35 →Albert Barnes1798–1870Barnes' Notes on the BibleSurely God will not hear vanity - A vain, hollow, heartless petition.
Read Albert Barnes on Job 35 →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
Surely God does not listen to empty pleas, and the Almighty does not take note of it.
Surely God will not hear an empty cry, neither will the Almighty regard it.
Surely God does not listen to empty pleas, and the Almighty does not take note of it.
Surely it is an empty cry – God does not hear it; the Almighty does not take notice of it.
Tyndale line
Surely God will not hear vanity, neither will the Almighty regard it.
Surely God will not hear an empty cry, Neither will the Almighty regard it.
Surely God will not hear vanity, neither will the Almighty regard it.
Surely God will not hear vanity, neither will the Almighty regard it.
Surely God will not heare vanitie, neyther will the Almightie regard it.
Strictly literal
Surely God will not hear vanity, neither will the Almighty regard it.
Surely vanity God doth not hear, And the Mighty doth not behold it.
Surely God does not hear vanity, || And the Mighty does not behold it.
Only what is false will God not hear, nor will the Almighty regard it.
God will certainly not hear a foolish cry; the Almighty will pay no attention to it.
From the Latin
God therefore will not hear in vain, and the Almighty will look into the causes of every one.
Simplified
God doesn't listen to their empty cries; the Almighty doesn't pay them any attention.
But God will not give ear to what is false, or the Ruler of all take note of it;
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 of Job 35:13 states, "אַךְ־ שָׁ֭וְא לֹא־ יִשְׁמַ֥ע׀ אֵ֑ל וְ֝שַׁדַּ֗י לֹ֣א יְשׁוּרֶֽנָּה׃" which translates to, "Surely God does not listen to empty pleas, and the Almighty does not take note of it." The Septuagint, while it has a different word order and articles, matches 6 of the 8 words found in the Masoretic Text, indicating a general agreement in meaning, although the exact phrasing may differ. There are no surviving witnesses from the Samaritan Pentateuch or the Dead Sea Scrolls for this verse to compare against the Masoretic Text.
אַךְ־ שָׁ֭וְא לֹא־ יִשְׁמַ֥ע׀ אֵ֑ל וְ֝שַׁדַּ֗י לֹ֣א יְשׁוּרֶֽנָּה׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 35:13
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
The Hebrew word שָׁוְא (*shav*) means emptiness or vanity. It conveys ideas of falsehood, worthlessness, and deception, both in a literal sense and in terms of moral or spiritual emptiness. The lexicons highlight its use in describing empty speech or conduct that is devoid of value.
שָׁוְא n.[m.] emptiness, vanity
base
H7723 שָׁוְא emptiness, vanity
7723 shav' shawv
or shav {shav}; from the same as 7722 in the sense of
desolating; evil (as destructive), literally (ruin) or morally
(especially guile); figuratively idolatry (as false,
subjective), uselessness (as deceptive, objective; also
adverbially, in vain):--false(-ly), lie, lying, vain, vanity.
see HEBREW for 07722
שָׁוְא (shav) — vanity: false.
: false
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Also means: shav (שָׁוְא ": vain" H7723H)
שָׁוְא (shav) — vanity: vain.
: vain/empty/worthless
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
N-ms — Noun common · masculine singular absoluteHNcmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
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…
שַׁדַּי (Shadday) is a Hebrew word meaning 'Almighty' and is often used to refer to God. It is derived from a root that suggests self-sufficiency. The entries indicate that this term emphasizes God's power and might, and it is recognized as another name for the LORD (יהוה).
שַׁדַּי 48 n.m.dei (etym. dub. (1) (self-)sufficient. (2) = Almighty)
base
H7706 שַׁדַּי (etym. dub. (1) (self-)sufficient. (2) = Almighty)
7706 Shadday shad-dah'-ee
from 7703; the Almighty:--Almighty.
see HEBREW for 07703
שַׁדַּי (shad.day) — Almighty.
Shaddai, the Almighty (God)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means almighty, most powerful
Conj | N-proper — Conjunction · noun properHC/Npt
ol-mit'-i:
(1) (shaddai (Ge 17:1)): Found in the Old Testament forty-eight times, most of these in the Book of Job; it occurs either alone or in combination with 'el, "God"). The root meaning is uncertain.
(2) (pantokrator), the exclusive translation of this Greek word in the New Testament, found principally in Re (nine times), once besides (2Co 6:18). Its occurrence in the Apocrypha is frequent. See GOD, NAMES OF.
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
שׁוּר (shuwr) is a primitive root meaning to see or observe. It encompasses a range of actions from simply seeing and regarding to more active forms like spying or lying in wait. The entries suggest a dual focus on both positive observation and negative lurking. There is no significant disagreement among the lexicons regarding its meanings.
[שׁוּר] vb. behold, regard
behold
regard with watchful care
watch stealthily, lie in wait
ref
H7789 שׁוּר
7789 shuwr shoor
a primitive root (identical with 7788 through the idea of
going round for inspection); to spy out, i.e. (generally)
survey, (for evil) lurk for, (for good) care for:--behold,
lay wait, look, observe, perceive, regard, see.
see HEBREW for 07788
שׁוּר (shur) — to see.
1) to see, behold, observe, regard
1a) (Qal)
1a1) to behold, observe
1a2) to regard
1a3) to watch, watch (stealthily), lie in wait
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3fs