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Job 36:18 — Word Study

Depth

WLCכִּֽי־ חֵ֭מָה פֶּן־ יְסִֽיתְךָ֣ בְסָ֑פֶק וְרָב־ כֹּ֝֗פֶר אַל־ יַטֶּֽךָּ׃

BSABe carefulchêmâh [beware, watch out] that no onepên luresçûwth [seduces, deceives] you with richesçêpheq [wealth, material possessions] do notʼal let a largerab [great, abundant] bribekôpher [ransom, gift] lead you astraynâṭâh [turn, deceive, into sin, away from what is right]

Word
Listen & take awayJob 36
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 18 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ya.Te.ka) — no per-word recordings of the Hebrew exist to link to.
Take it away
Job 36:18quick helps
In a sentenceJob warns against being seduced by wealth and the dangers of being led astray by bribes.
Who is speakingElihu, a young man who offers wisdom and insight.
Where we areIn a discourse on the nature of divine justice and human folly.
The hard wordחֵמָה
Take awayStay vigilant against temptations that can lead you away from righteousness.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectחֵמָה The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 36:18

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 Warning Against Temptationgenerated

17But now you are laden with the judgment due the wicked; judgment and justice have seized you.
18Be careful that no one lures you with riches; do not let a large bribe lead you astray.
19Can your wealth or all your mighty effort keep you from distress?
20Do not long for the night, when people vanish from their homes.

Job 36:18 warns the reader to be cautious of the allure of wealth and the potential for being misled by bribes. Elihu, the speaker, emphasizes the importance of maintaining integrity and not allowing material possessions to distract from what is right. This fits within a larger discussion on the consequences of human actions and the nature of divine justice, as seen in the surrounding verses.


Cross References

ReferenceText (BSB)
1Psalm 2:5–12Then He rebukes them in His anger, and terrifies them in His fury:
2Psalm 110:5The Lord is at Your right hand; He will crush kings in the day of His wrath.
3Matthew 3:7But when John saw many of the Pharisees and Sadducees coming to his place of baptism, he said to them, “You brood of vipers, who warned you to flee from the coming wrath?
4Romans 1:18The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness.
5Romans 2:5But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God’s righteous judgment will be revealed.

The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to


The Key Word חֵמָה, Che.mahgenerated

The Hebrew word חֵמָה (Che.mah) primarily denotes intense anger or rage, often likened to a burning fire. This word captures the essence of strong emotional responses, whether divine wrath or human fury, and serves as a caution against the destructive nature of unchecked emotions.

In this verse, it serves as a warning to remain vigilant against the seductive nature of wealth and the potential for anger that may arise from being led astray. Elihu's use of this term highlights the dangers of allowing external pressures to influence one's moral compass.


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 consists of multiple clauses, with the main warning conveyed through the imperative structure. The finite verb יְסִֽיתְךָ֣ (it should entice you) governs the sentence, indicating the action of being led astray.

The structure emphasizes caution, with the first clause serving as a warning against enticement, followed by a prohibition against allowing a bribe to lead one away from righteousness.


Septuagint Backgroundgenerated

In the Septuagint, the Hebrew word חֵמָה is rendered as θυμὸς (thymos), which also conveys the idea of anger or rage. This choice underscores the emotional intensity associated with the warning.

The translation reflects a consistent understanding of the dangers of emotional responses, particularly in the context of wealth and temptation.


In plain words — the whole versegenerated

Job 36:18 warns us to be careful of being tempted by wealth and not to let a bribe lead us away from what is right. Elihu emphasizes the importance of staying vigilant against these dangers, reminding us that unchecked emotions can lead to destructive choices.


Frequently Asked Questionsgenerated

What does Job mean by 'lures you with riches'?

Job is warning against the temptation to be seduced by material wealth, which can distract from moral integrity.

Why is it important to avoid being led astray by a bribe?

Being led astray by a bribe can compromise one's values and lead to unethical decisions, distancing a person from righteousness.

How does anger relate to the warnings in this verse?

Anger, as described by the term חֵמָה, can cloud judgment and lead to destructive actions, making it crucial to manage emotions.

What can we learn from Elihu's warning?

Elihu's warning teaches us the importance of vigilance and integrity, encouraging us to resist temptations that can lead us away from what is right.


Reflection Questionsgenerated

  1. What are some ways I can guard against the temptation of wealth in my life?
  2. How can I ensure that my decisions are not influenced by external pressures or bribes?
  3. In what situations have I felt anger cloud my judgment, and how can I manage my emotions better?
  4. How can I encourage others to remain steadfast in their values, especially in the face of temptation?

The early church on this verse — how the Fathers read it

Gregory the Dialogist quotes this verse to argue against allowing anger and materialism to influence one's actions.

Gregory the DialogistMorals on the Book of Job, Book XXVI c. 540–604
Let not then anger overcome thee, to oppress any one, neither let the multitude of places bow thee down. Lay down thy greatness without tribulation, and all the mighty in strength. Prolong not the night, that people may go up for them.
Early Church Fathers on Job 36 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Job 36:18 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Because [there is] wrath,.... Either wrath in Job, so some; indignation and impatience under the afflicting hand of God, expressed by cursing the day of his birth, and by his angry pleadings with

Read John Gill on Job 36 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee.

Read Robert Jamieson on Job 36 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Because there is wrath, to wit, conceived by God against thee. Because by thy pleading the cause of the wicked, thou hast deserved that God should give sentence against thee, as was now said, and hast provoked God’ s wrath against thee; therefore look to thyself, and reconcile thyself to God by true repentance whilst thou mayst, and before sentence be executed upon thee. Beware: this is not in the Hebrew, but is necessarily to be understood to make up the sense, and is oft understood in the like cases, and that before this Hebrew particle pen, as 11:4 42:4 . See the like also . With his stroke; properly, with the stroke of his hand or foot. It is an allusion to men, who oft express their…

Read Matthew Poole on Job 36 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Job 36:18 Because [there is] wrath, [beware] lest he take thee away with [his] stroke: then a great ransom cannot deliver thee.Ver. 18. Because there is wrath, beware lest he take thee away with his stroke] Beza readeth it thus, Surely it is wrath, take heed lest with strokes it take thee away; i.e. Certainly the wrath of God doth in this thy calamity most manifestly show itself. Oh beware lest he double his strokes, and beat thee to pieces for thy disobedience and stubbornness. With the froward God will wrestle, Psalms 18:26, and add to their miseries seven times more, and seven times and seven to that, Leviticus 26:18; Leviticus 26:21; Leviticus 26:24; Leviticus 26:28. Then a great ransom…

Read John Trapp on Job 36 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(18) Because there is wrath.—“For there is wrath: now, therefore, beware lest He take thee away with one stroke, so that great ransom cannot deliver thee.” Literally it is, let not a great ransom deliver thee, but the sense is probably like the Authorised Version.

Read Charles John Ellicott on Job 36 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 18. Because there is wrath] This is a time in which God is punishing the wicked; take heed lest thou be cut off in a moment. Redeem the time; the days are evil. Then a great ransom] When he determines to destroy, who can save?

Read AdamClarke on Job 36 →
CambridgeThe Cambridge Bible for Schools and Colleges

18. In this verse wrath appears to be that of Job, as “anger,” Job 36:13. Elihu warns him against allowing it to entice him into rebellion against God, comp. ch. Job 34:37. The A. V. takes “wrath” as that of God, visible in Job’s afflictions. This gives a good parallel to the “greatness of the ransom” in the next clause. Elihu’s doctrine, however, is that afflictions are not the expression of God’s wrath but of His disciplinary mercy; and his great object is to warn Job against putting this false construction on God’s dealing with him; cf. ch. 33 throughout, ch. Job 36:5. In the second clause he warns Job against being led astray by the greatness of the ransom, by which he means Job’s…

Read Cambridge on Job 36 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Because there is wrath - That is, the wrath of God is to be dreaded. The meaning is, that if Job persevered in the spirit which he had manifested, he had every reason to expect that God would suddenly cut him off.

Read Albert Barnes on Job 36 →

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

BSBBerean Standard Bible2020

Be careful that no one lures you with riches; do not let a large bribe lead you astray.

WEBWorld English Bible2000

Don’t let riches entice you to wrath, neither let the great size of a bribe turn you aside.

MSBMajority Standard Bible2022

Be careful that no one lures you with riches; do not let a large bribe lead you astray.

NETBNew English Translation2006

Be careful that no one entices you with riches; do not let a large bribe turn you aside.

Tyndale line

KJVKing James Version1611

Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee.

ASVAmerican Standard Version1901

For let not wrath stir thee up against chastisements; Neither let the greatness of the ransom turn thee aside.

RVARevised Version, American1894

Because there is wrath, beware lest thou be led away by thy sufficiency; neither let the greatness of the ransom turn thee aside.

NWBWebster's Bible1833

Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee.

GNVGeneva Bible1599

For Gods wrath is, least hee should take that away in thine abundance: for no multitude of giftes can deliuer thee.

Strictly literal

DBYDarby Translation1890

Because there is wrath, [beware] lest it take thee away through chastisement: then a great ransom could not avail thee.

YLTYoung's Literal Translation1862

Lest He move thee with a stroke, And the abundance of an atonement turn thee not aside.

LSVLiteral Standard Version2020

Lest He move you with a stroke, || And the abundance of an atonement not turn you aside.

ILTInterlinear Literal Translation2000

For there would be fury, If aught were to incite thee to utter an abundance [of rebellious words]; and the greatness of the infliction must not mislead thee.

ULBUnlocked Literal Bible2017

Do not let your anger entice you to mockery, or the greatness of a ransom to turn you aside.

From the Latin

DRADouay-Rheims (Challoner)1899

Therefore let not anger overcome thee to oppress any man: neither let multitude of gifts turn thee aside.

Simplified

FBVFree Bible Version2020

But be careful that your anger doesn't seduce you into mockery; and don't let the size of the ‘bribe’ lead you into sin.

BBEBible in Basic English1949

...

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.

כִּֽי(dm)clausesubjectחֵ֭מָהrageפֶּןlestclauseverbיְסִֽיתְitobjectךָ֣should.entice.youprepositional phrase · prepositionalבְinסָ֑פֶקmockeryוְand.[the]clausenoun phrase · subjectרָבgreatnessכֹּ֝֗פֶרof.[the].ransomadverbialאַלnotverbיַטֶּֽletobjectךָּit.turn.you.aside

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 כִּֽי־ חֵ֭מָה פֶּן־ יְסִֽיתְךָ֣ בְסָ֑פֶק וְרָב־ כֹּ֝֗פֶר אַל־ יַטֶּֽךָּ׃, while the Septuagint matches 7 of the 9 words. The Dead Sea Scrolls contain significant gaps, with 4 words supplied by an editor, but the overall message aligns closely with the Masoretic Text.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

כִּֽי־ חֵ֭מָה פֶּן־ יְסִֽיתְךָ֣ בְסָ֑פֶק וְרָב־ כֹּ֝֗פֶר אַל־ יַטֶּֽךָּ׃

Septuagintthe Greek the translators chose, word by word
כִּֽי־δὲחֵ֭מָהθυμὸςיְסִֽיתְךָ֣ἔσταιבְסָ֑פֶקἀσέβειανכֹּ֝֗פֶרδώρωνאַל־μήיַטֶּֽךָּ׃σε

7 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.

Dead Sea Scrolls — 4Q99a copy a thousand years older than the Leningrad Codex

[כי] חמה פן יסית׳ך [בספק] [ורב] [כפר] אל יט׳כה

5 words on the leather — 4 supplied entire by an editor.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Job 36:18כִּיforforכִּיחֵמָהragerageחֵמָהפֶּן־lestlestפֶּן־סוּתit should eit should enticסוּתשֶׂ֫פֶקin mockeryin mockeryשֶׂ֫פֶקרַבand [the] gand [the] greatרַבכֹּפֶר[the] ranso[the] ransomכֹּפֶראַלmay notmay notאַלנָטָהit turn asiit turn aside yנָטָהיָחַםto conceivto conceiveיָחַםפָּנָהCorner (GaCorner (Gate)פָּנָהשַׁ֫יִתthornbushthornbushשַׁ֫יִתסָפַקto slapto slapסָפַקרָבַבto multiplto multiplyרָבַבכִּפֶּרto atoneto atoneכִּפֶּרלֹאnotnotלֹאיָדַעto knowto knowיָדַענָתַךְto pourto pourנָתַךְקִנְאָהjealousyjealousyקִנְאָהפָּגַעto fall onto fall onפָּגַעשָׁכַחto forgetto forgetשָׁכַחחִזְקִיָּהוּHezekiahHezekiahחִזְקִיָּהוּפֶּן־lestlestפֶּן־נְבוּזַרְאֲדָןNebuzaradaNebuzaradanנְבוּזַרְאֲדָןטַבָּחguardguardטַבָּחצַדִּיקrighteousrighteousצַדִּיקנָטָהto stretchto stretchנָטָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Job 36:18

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.

for rage lest it should entice you in mockery and [the] greatness of [the] ransom may not it turn aside you
כִּֽי־ki- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HTc — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
for rage lest it should entice you in mockery and [the] greatness of [the] ransom may not it turn aside you
חֵ֭מָהChe.mah rage H2534 Noun common · feminine singular absolute
125× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means intense anger or rage, like a burning fire. It's used in the Bible to describe God's wrath and human anger, often warning against the dangers of unchecked emotions. In Proverbs and Psalms, it cautions against the destructive power of anger and rage.
Amplified meaning
beware, watch out
Tyndale gloss
rage
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.

Brown-Driver-Briggs Hebrew Lexicon (full)

חֵמָה, (once חֵמָא) 121 n.f. heat, rage

heat:

fever

venom, poison

burning anger, rage:

of man

of the he-goat in Daniel's vision

of God

base

Brown-Driver-Briggs glosses

H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever

. venom, poison

. burning anger, rage: . of man

. of the he-goat in Daniel's vision

. of God

Strong's Hebrew Dictionary

2534 chemah khay-maw'

or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;

figuratively, anger, poison (from its fever):--anger, bottles,

hot displeasure, furious(-ly, -ry), heat, indignation, poison,

rage, wrath(- ful). See 2529.

see HEBREW for 03179

see HEBREW for 02529

Translators Brief Hebrew Lexicon

חֵמָה (che.mah) — rage.

1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles

1a) heat

1a1) fever

1a2) venom, poison (fig.)

1b) burning anger, rage

Aramaic equivalent: che.ma (חֱמָא "rage" H2528)

Morphologythe parsing behind the code
Berean parsing
N-fs — Noun common · feminine singular absolute
HNcfsa
for rage lest it should entice you in mockery and [the] greatness of [the] ransom may not it turn aside you
פֶּן־pen- lest H6435 Particle
133× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word is used to express caution or warning, similar to saying 'lest' or 'beware that'. It is often used in the Bible to advise against certain actions or to warn of potential consequences.
Tyndale gloss
lest
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.

Brown-Driver-Briggs Hebrew Lexicon (full)

פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest

with impf.

with Pf., the result feared being conceived as having possibly already taken place

base

Brown-Driver-Briggs glosses

H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.

. with Pf., the result feared being conceived as having possibly already taken place

Strong's Hebrew Dictionary

6435 pen pane

from 6437; properly, removal; used only (in the construction)

adverb as conjunction, lest:--(lest) (peradventure),

that...not.

see HEBREW for 06437

Translators Brief Hebrew Lexicon

פֶּן־ (pen) — lest.

conj

1) lest, not, beware lest

adv

2) lest

Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
for rage lest it should entice you in mockery and [the] greatness of [the] ransom may not it turn aside you
יְסִֽיתְךָ֣ye.si.te.Kha it should entice you H5496 Verb hiphil imperfect third person masculine singular · suffix
18× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To incite or stimulate is the meaning of this verb, which can also mean to seduce or entice. It is used in the Bible to describe the temptation of people to sin, such as the temptation of Adam and Eve in the garden of Eden, and is often associated with the actions of false prophets and leaders.
Amplified meaning
seduces, deceives
Tyndale gloss
to incite
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

סוּת (cuwth) is a Hebrew verb primarily meaning to incite or allure. It is derived from a root that suggests stimulation or pricking, and it can imply seduction or persuasion in various contexts. The entries highlight its use in inciting requests or instigating actions, often with a negative connotation.

Brown-Driver-Briggs Hebrew Lexicon (full)

[סוּת] vb. Hiph. incite, allure, instigate

base

Brown-Driver-Briggs glosses

H5496 [סוּת] Hiph. incite, allure, instigate

Strong's Hebrew Dictionary

5496 cuwth sooth

perhaps denominative from 7898; properly, to prick, i.e.

(figuratively) stimulate; by implication, to seduce:--entice,

move, persuade, provoke, remove, set on, stir up, take away.

see HEBREW for 07898

Translators Brief Hebrew Lexicon

סוּת (sut) — to incite.

1) to incite, allure, instigate, entice

1a) (Hiphil)

1a1) to incite (to a request)

1a2) to allure, lure

1a3) to instigate (bad sense)

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffix
HVhi3ms/Sp2ms
for rage lest it should entice you in mockery and [the] greatness of [the] ransom may not it turn aside you
בְסָ֑פֶקve.Sa.fek in mockery H5607 Preposition · noun common masculine singular absolute
2× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This noun means sufficiency or having enough of something. It can also refer to chastisement or punishment. The KJV translates it as 'stroke, sufficiency'.
Amplified meaning
wealth, material possessions
Tyndale gloss
mockery
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שֶׂ֫פֶק (*se.pheq*) has two main meanings: it can refer to mockery or scorn, often associated with hand-clapping, and it can also mean sufficiency or plenty. The word is derived from a root that suggests chastisement or satiety. Job 20:22 is a notable verse where the term appears.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שֶׂ֫פֶק] n.[m.] doubtful word; hand-clapping, i.e. mockery

base

[שֵׂ֫פֶק] n.[m.] sufficiency, plenty;—sf. Jb 20:22

ref

Brown-Driver-Briggs glosses

H5607a שֶׂ֫פֶק doubtful word; hand-clapping, i.e. mockery H5607b שֵׂ֫פֶק sufficiency, plenty

Strong's Hebrew Dictionary

5607 cepheq say'-fek

or sepheq (Job 20:22; 36:18) {seh'-fek}; from 5606;

chastisement; also satiety:--stroke, sufficiency.

see HEBREW for 05606

Translators Brief Hebrew Lexicon

שֶׂ֫פֶק (se.pheq) — mockery.

handclapping, mocking, mockery, scorn

שֵׂ֫פֶק (se.pheq) — sufficiency.

sufficiency, plenty

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HR/Ncmsa
for rage lest it should entice you in mockery and [the] greatness of [the] ransom may not it turn aside you
וְרָב־ve.rov- and [the] greatness of H7227 Conjunction · noun common masculine singular construct
454× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means a chief or captain, someone in charge. It is used in 2 Samuel 23:19 to describe a great and powerful man. The idea is one of leadership and authority.
Amplified meaning
great, abundant
Tyndale gloss
many
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.

Brown-Driver-Briggs Hebrew Lexicon (full)

רַב 429 adj. much, many, great

(oft. opp. מְעַט)

much: of substances

esp. of collectives, numerous

pl. many

רַב as subst. coll. pers.

cstr. = abounding in

מִן comp. = more numerous than

רַב = abundant, enough

as adv. much, exceedingly

less oft. great

base

רַב 49 n.m. chief

base

Brown-Driver-Briggs glosses

H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances

. esp. of collectives, numerous

. pl. many

. רַב as subst. coll. pers.

. cstr. = abounding in

. + מִן comp. = more numerous than

. רַב = abundant, enough

. as adv. much, exceedingly

. less oft. great

H7227b רַב chief

Strong's Hebrew Dictionary

7227 rab rab

by contracted from 7231; abundant (in quantity, size, age,

number, rank, quality):--(in) abound(-undance, -ant, -antly),

captain, elder, enough, exceedingly, full, great(-ly, man,

one), increase, long (enough, (time)), (do, have) many(-ifold,

things, a time), ((ship-))master, mighty, more, (too, very)

much, multiply(-tude), officer, often(-times), plenteous,

populous, prince, process (of time), suffice(-lent).

see HEBREW for 07231

Translators Brief Hebrew Lexicon

רַב (rav) — many.

adj

1) much, many, great

1a) much

1b) many

1c) abounding in

1d) more numerous than

1e) abundant, enough

1f) great

1g) strong

1h) greater than

adv

1i) much, exceedingly

רַב (rav) — chief.

captain, chief

Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)

רַב (rav) — (Sidon) the Great.

Combined with tsi.don (צִידוֹן "Sidon" H6721H)

§ captain, chief

Morphologythe parsing behind the code
Berean parsing
Conj | N-ms — Conjunction · noun common masculine singular construct
HC/Ncmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

for rage lest it should entice you in mockery and [the] greatness of [the] ransom may not it turn aside you
כֹּ֝֗פֶרKo.fer [the] ransom H3724 Noun common · masculine singular absolute
17× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means a cover or a village, and also refers to bitumen, henna, and a redemption price. It is translated as bribe, ransom, or satisfaction in the KJV Bible. The word has various meanings in different contexts.
Amplified meaning
ransom, gift
Tyndale gloss
ransom
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כֹּפֶר (kofer) has several meanings, including 'ransom' or 'price of a life,' 'pitch' (as in bitumen), 'henna' (a plant), and 'village.' It is derived from a root meaning 'cover.' The word appears in contexts related to redemption and construction, notably in Genesis 6:14 and 1 Samuel 6:18.

Brown-Driver-Briggs Hebrew Lexicon (full)

כֹּפֶר n.m. the price of a life, ransom

base

כֹּ֫פֶר n.m. pitch—Gn 6:14 (P).

ref

כֹּ֫פֶר n.m. name of a plant, El Ḥenna

base

כֹּפֶר n.[m.] village;—only sg. cstr. 1 S 6:18

ref

Brown-Driver-Briggs glosses

H3724a כֹּפֶר the price of a life, ransom H3724b כֹּ֫פֶר pitch H3724c כֹּ֫פֶר name of a plant H3724d כֹּפֶר village

Strong's Hebrew Dictionary

3724 kopher ko'-fer

from 3722; properly, a cover, i.e. (literally) a village (as

covered in); (specifically) bitumen (as used for coating), and

the henna plant (as used for dyeing); figuratively, a

redemption-price:--bribe, camphire, pitch, ransom,

satisfaction, sum of money, village.

see HEBREW for 03722

Translators Brief Hebrew Lexicon

כֹּפֶר (ko.pher) — ransom.

price of a life, ransom, bribe

כֹּ֫פֶר (ko.pher) — pitch.

asphalt, pitch (as a covering)

כֹּ֫פֶר (ko.pher) — henna.

the henna plant, name of a plant (henna?)

כֹּפֶר (ko.pher) — village.

village

Another spelling of ka.phar (כָּפָר "village" H3723H)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ran'-sum (the noun occurs in the English Bible 12 times (Ex 21:30 the King James Version pidhyon; Ex 30:12; Job 33:24; 36:18; Pr 6:35; 13:8; 21:18; Isa 43:3, kopher; Mt 20:28; Mr 10:45, lutron; 1Ti 2:6, antilutron); the verbal form occurs 4 times (Isa 35:10; Ho 13:14, padhah; Isa 51:10 the King…

Easton's Bible Dictionary

Ransom

The price or payment made for our redemption, as when it is said that the Son of man “gave his life a ransom for many” (Matt. 20:28; comp. Acts 20:28; Rom. 3:23, 24; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5: Eph. 1:7; Col. 1:14; 1 Tim. 2:6; Titus 2:14; 1 Pet. 1:18, 19. In all these passages the same idea is expressed). This word is derived from the Fr.…

Nave's Topical Bible

→ Of a man' s life Ex 21:30; 30:12; Job 36:18; Ps 49:7,8; Pr 6:35; 13:8; Ho 13:14

→ FIGURATIVE Job 33:24; Isa 35:10; 51:10; Mt 20:28; 1Ti 2:6

See JESUS

See SAVIOUR

See REDEMPTION

for rage lest it should entice you in mockery and [the] greatness of [the] ransom may not it turn aside you
אַל־'al- may not H408 Particle
724× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means not or nothing, used to express negation, as in the phrase do not or let not be.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition

base

Brown-Driver-Briggs glosses

H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition

Strong's Hebrew Dictionary

408 'al al

a negative particle (akin to 3808); not (the qualified

negation, used as a deprecative); once (Job 24:25) as a noun,

nothing:--nay, neither, + never, no ,nor, not, nothing

(worth), rather than.

see HEBREW for 03808

Translators Brief Hebrew Lexicon

אַל (al) — not.

1) not, no, nor, neither, nothing (as wish or preference)

1a) do not, let not (with a verb)

1b) let there not be (with a verb understood)

1c) not, no (with substantive)

1d) nothing (as substantive)

Aramaic equivalent: al (אַל "not" H0409)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
for rage lest it should entice you in mockery and [the] greatness of [the] ransom may not it turn aside you
יַטֶּֽךָּ׃ya.Te.ka it turn aside you H5186 Verb hiphil imperfect third person masculine singular · suffix
214× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To stretch or spread out, often used to describe physical movement, but also moral deflection, as seen in the story of Israel's decline in the book of Judges.
Amplified meaning
turn, deceive, into sin, away from what is right
Tyndale gloss
to stretch
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָטָה 215 vb. stretch out, spread out, extend, incline, bend

Qal

stretch out, extend, hand, rod

stretch line and plummet

= offer

Spread out, i.e. pitch, tent

Bend, turn, incline

Niph. be stretched out

Hiph.

rarely stretch out, hand

rarely spread out cloth on rock

usu. turn, incline

base

Brown-Driver-Briggs glosses

H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod

. stretch line and plummet

. = offer

. Spread out, i.e. pitch, tent

. Bend, turn, incline

. be stretched out

. . rarely stretch out, hand

. rarely spread out cloth on rock

. usu. turn, incline

Strong's Hebrew Dictionary

5186 natah naw-taw'

a primitive root; to stretch or spread out; by implication,

to bend away (including moral deflection); used in a great

variety of application (as follows):--+ afternoon, apply, bow

(down, - ing), carry aside, decline, deliver, extend, go down,

be gone, incline, intend, lay, let down, offer, outstretched,

overthrown, pervert, pitch, prolong, put away, shew, spread

(out), stretch (forth, out), take (aside), turn (aside, away),

wrest, cause to yield.

Translators Brief Hebrew Lexicon

נָטָה (na.tah) — to stretch.

1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow

1a) (Qal)

1a1) to stretch out, extend, stretch, offer

1a2) to spread out, pitch (tent)

1a3) to bend, turn, incline

1a3a) to turn aside, incline, decline, bend down

1a3b) to bend, bow

1a3c) to hold out, extend (fig.)

1b) (Niphal) to be stretched out

1c) (Hiphil)

1c1) to stretch out

1c2) to spread out

1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Juss-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffix
HVhi3ms/Sp2ms
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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