Job 36:2 — Word Study
WLCכַּתַּר־ לִ֣י זְ֭עֵיר וַאֲחַוֶּ֑ךָּ כִּ֤י ע֖וֹד לֶאֱל֣וֹהַּ מִלִּֽים׃
BSABearkâthar a little longerzᵉʻêyr [a small amount of time, briefly] and I will show youchâvâh▸ [explain, declare, make known] thatkîy there is moreʻôwd [still, yet, additional] to be saidmillâh [spoken, declared] on God’s behalfʼĕlôwahh [Eloah, the one true deity, for His sake, in His name]
| Greek | English | Parsing |
|---|---|---|
| כַּתַּר־ | wait | Verb, Piel, imperative second person masculine singular |
| לִ֣י | for me | Preposition, suffix |
| זְ֭עֵיר | a little | Noun common, masculine singular absolute |
| וַאֲחַוֶּ֑ךָּ | so I may show you | Conjunction, verb piel first person common singular, suffix |
| כִּ֤י | that | Particle |
| ע֖וֹד | still | Adv |
| לֶאֱל֣וֹהַּ | [are] for God | Preposition, noun common masculine singular absolute |
| מִלִּֽים׃ | words | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Bear with me a little longer, and I will show you that there is more to be said on God’s behalf. |
| KJV | Suffer me a little, and I will shew thee that I have yet to speak on God’s behalf. |
| ASV | Suffer me a little, and I will show thee; For I have yet somewhat to say on God’s behalf. |
| YLT | Honour me a little, and I shew thee, That yet for God [are] words. |
| WEB | “Bear with me a little, and I will show you; for I still have something to say on God’s behalf. |
| BBE | Give me a little more time, and I will make it clear to you; for I have still something to say for God. |
Where they part company is ע֖וֹד — see How Translations Differ.
One main verb, with additional phrases clarifying the request and the intent behind it.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִלָּה
verbכָּתַר
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 36:2
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 Continued Discoursegenerated
Job 36:2 shows Elihu urging patience from Job and his friends as he prepares to reveal additional insights about God. Elihu is determined to present a fuller understanding of God’s nature and justice, emphasizing that his words come from a place of knowledge and truth, as he continues to speak in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 21:3 | Bear with me while I speak; then, after I have spoken, you may go on mocking. |
| 2 | Job 33:31–33 | Pay attention, Job, and listen to me; be silent, and I will speak. |
| 3 | Hebrews 13:22 | I urge you, brothers, to bear with my word of exhortation, for I have only written to you briefly. |
| 4 | Job 13:7–8 | Will you speak wickedly on God’s behalf or speak deceitfully for Him? |
| 5 | Job 33:6 | I am just like you before God; I was also formed from clay. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — כַּתַּר, ka.tar-generated
The verb כַּתַּר (ka.tar) means 'to wait' or 'to surround'. In this context, it is an imperative form, calling for patience from the listener. It conveys a sense of enclosing or surrounding in a protective manner, suggesting that Elihu is asking for a brief moment to gather his thoughts and present them clearly.
The Piel form of the verb emphasizes the active engagement of the speaker, indicating Elihu's intent to surround his audience with his explanations. This word choice highlights the importance of patience in receiving deeper truths about God.
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. The BSB has bear with me, which is also reflected in the KJV and ASV: all three maintain the imperative tone of Elihu's request.
Where others part company with the BSB they part company over the word ע֖וֹד — yet (ASV, KJV) emphasizes continuation, while still (BBE, WEB) suggests a similar meaning, but with a slightly different nuance.
Sentence Structuregenerated
The main verb of the verse is אֲחַוֶּ֑ךָּ (va.a.cha.Ve.ka), so I may show you, which governs the entire structure. The sentence includes a prepositional phrase indicating the speaker's request for patience, followed by the object of the verb, which is the words Elihu intends to declare.
The Hebrew word order places emphasis on the imperative request at the beginning, highlighting Elihu's desire for the audience to listen carefully before he shares his insights.
Septuagint Backgroundgenerated
The Septuagint translates כַּתַּר as μεῖνόν (meinon), meaning 'remain' or 'stay'. This choice suggests a focus on enduring patience rather than simply waiting, which may indicate a deeper engagement with the audience's willingness to listen.
The choice of ἔτι (eti) for ע֖וֹד emphasizes the notion of continuation, aligning closely with the original Hebrew intent.
In plain words — the whole versegenerated
Job 36:2 shows Elihu asking Job and his friends to be patient with him for a little while longer as he prepares to explain more about God. He wants to clarify that there is much more to say about God’s nature and justice.
Frequently Asked Questionsgenerated
Elihu is asking for patience from Job and his friends as he prepares to share important insights about God.
Elihu believes that understanding God's nature and justice is crucial, and he wants to ensure that Job and his friends grasp the fullness of this understanding.
Elihu's request underscores the importance of careful listening and consideration before accepting his declarations about God.
Elihu's method teaches the value of patience and thoroughness when discussing profound topics, especially regarding divine matters.
Reflection Questionsgenerated
- In what ways can I practice patience when discussing difficult topics with others?
- How can I ensure that I am fully prepared to share my thoughts on important matters?
- What do I believe is essential to understand about God that I can share with others?
- How can I create an environment where others feel comfortable asking questions about God?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 36:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSuffer me a little,.... Bear with me a little longer, and allow me to say a few words more.
Read John Gill on Job 36 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryElihu also proceeded, and said, Elihu maintains that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not,
Read Robert Jamieson on Job 36 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSuffer me a little; give me thy patient attention but a little longer; and I will show thee that I have not said all that can be said to justify God’ s proceedings against thee.
Read Matthew Poole on Job 36 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 36:2 Suffer me a little, and I will shew thee that [I have] yet to speak on God’ s behalf.Ver. 2. Suffer me a little, and I will show thee] He promiseth brevity and thereby wooeth attention: brevity and perspicuity are two great graces of speech, and do very much win upon intelligent hearers, who love to hear much in few, and cannot away with tedious prolixities. When a great trifler had made an empty discourse in the presence of Aristotle, and then cried him mercy for troubling him so long: You have not troubled me at all, said he, for I scarce hearkened to any one word you said all this while. That I have yet to speak on God’ s behalf] Heb. That there are yet words for God. His zeal…
Read John Trapp on Job 36 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. That I have yet to speak on God's behalf.] I have other proofs to allege in behalf of God's justice and providence.
Read AdamClarke on Job 36 →
CambridgeThe Cambridge Bible for Schools and Colleges2. The verse reads, Suffer me a little and I will shew thee; For I have somewhat still to say on God’s behalf. The first words are lit. wait for me a little.
Read Cambridge on Job 36 →
Albert Barnes1798–1870Barnes' Notes on the BibleSuffer me a little - Even beyond the regular order of speaking; or, allow me to go on though I have fully occupied my place in the “number” of speeches.
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
“Bear with me a little longer, and I will show you that there is more to be said on God’s behalf.
“Bear with me a little, and I will show you; for I still have something to say on God’s behalf.
“Bear with me a little longer, and I will show you that there is more to be said on God’s behalf.
“Be patient with me a little longer and I will instruct you, for I still have words to speak on God’s behalf.
Tyndale line
Suffer me a little, and I will shew thee that I have yet to speak on God’s behalf.
Suffer me a little, and I will show thee; For I have yet somewhat to say on God’s behalf.
Suffer me a little, and I will shew thee: for I have yet somewhat to say on God’s behalf.
Suffer me a little, and I will show thee that I have yet to speak on God's behalf.
Suffer me a litle, and I will instruct thee: for I haue yet to speake on Gods behalfe.
Strictly literal
Suffer me a little, and I will shew thee that I have yet words for God.
Honour me a little, and I shew thee, That yet for God [are] words.
“Honor me a little, and I show you, || That yet for God [are] words.
Wait for me a little, and I will instruct thee; for [I have] still some words on God's behalf.
“Permit me to speak a little longer, and I will show you some things because I have a little more to say in defense of God.
From the Latin
Suffer me a little, and I will shew thee: for I have yet somewhat to speak in God’s behalf.
Simplified
“Be patient with me just a little while longer and let me explain. I still have something to say on God's behalf.
Give me a little more time, and I will make it clear to you; for I have still something to say for God.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Job 36:2 reads, "כַּתַּר־ לִ֣י זְ֭עֵיר וַאֲחַוֶּ֑ךָּ כִּ֤י ע֖וֹד לֶאֱל֣וֹהַּ מִלִּֽים׃" which translates to, "Bear with me a little longer, and I will show you that there is more to be said on God’s behalf." The Septuagint, while not providing a direct translation, matches 6 of the 8 words from the Masoretic Text, indicating a significant degree of agreement in the core message. However, the exact wording and structure differ due to the nature of the Greek translation. There are no surviving variants from the Samaritan Pentateuch or the Dead Sea Scrolls for this verse to compare against, so the Masoretic Text stands as the primary witness for this passage.
כַּתַּר־ לִ֣י זְ֭עֵיר וַאֲחַוֶּ֑ךָּ כִּ֤י ע֖וֹד לֶאֱל֣וֹהַּ מִלִּֽים׃
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 36:2
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.
כָּתַר (kathar) is a Hebrew verb meaning to surround. It can refer to enclosing something in a friendly manner, such as crowning, or in a hostile sense, like besieging. The word has different forms, including the Piel and Hiphil, which emphasize the act of surrounding or encircling.
[כָּתַר] vb. surround (in Pi.)
Pi. of surrounding an enemy
Hiph. throw out crowns, i.e. appear with crowns
base
H3803 כָּתַר surround (in Pi.)
3803 kathar kaw-thar'
a primitive root; to enclose; hence (in a friendly sense) to
crown, (in a hostile one) to besiege; also to wait (as
restraining oneself):--beset round, compass about, be crowned
inclose round, suffer.
כָּתַר (ka.tar) — to surround.
1) to surround
1a) (Piel) to surround
1b) (Hiphil) to surround, encircle
V-Piel-Impv-2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
wat:
1. The Substantive:
The word is used in the Old Testament both as a substantive add as a verb. In the New Testament it appears as a verb only. 'erebh, ma'arabh, mean a concealed hiding-place for purposes of sudden attack, an ambuscade.
(1) "Lie in wait": "Abimelech rose up .... from lying in wait" (Jud 9:35 the King James Version); "When they .... abide in the covert to lie in wait" (Job 38:40).
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
זְעֵיר (ze`eyr) means 'little' and is a diminutive form indicating smallness in quantity or time. It is derived from an unused root related to the concept of dwindling. The word has an Aramaic equivalent, זְעֵיר (ze.er), also meaning 'little'.
זְעֵיר n.[m.] a little (diminutive form)
of quantity, amount (of instruction)
of time
base
H2191 זְעֵיר a little (diminutive form) . of quantity, amount (of instruction)
. of time
2191 ze`eyr zeh-ayr'
from an unused root (akin (by permutation) to 6819), meaning
to dwindle; small:--little.
see HEBREW for 06819
זְעֵיר (ze.er) — little.
1) a little
1a) of quantity
1b) of time
Aramaic equivalent: ze.er (זְעֵיר "little" H2192)
N-ms — Noun common · masculine singular absoluteHNcmsa
חָוָה (chavah) is a Hebrew verb that primarily means to declare or show. It is a primitive root related to the concepts of living and explaining. The entries indicate it is used in the Piel form, suggesting a more intensive action, and it has an Aramaic equivalent. There is a note that it appears poetically and in later texts.
[חָוָה] vb. only Pi. (poet. & late), tell, declare
base
H2331 חָוָה
2331 chavah khaw-vah'
a primitive root; (compare 2324, 2421); properly, to live; by
implication (intensively) to declare or show:--show.
see HEBREW for 02324
see HEBREW for 02421
חָוָה (cha.vah) — to explain.
1) (Piel) to tell, declare, show, make known
2) (CLBL) to breath
Aramaic equivalent: cha.vah (חֲוָה "to show" H2324)
Conj | V-Piel-Imperf-1cs | Suff — Conjunction · verb piel first person common singular · suffixHC/Vpu1cs/Sp2ms
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.'
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
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
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.
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)
Conj — ParticleHTc
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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…
מִלָּה (millah) means 'word' or 'speech' and can refer to a discourse or topic. It is derived from a root that suggests collective speech or utterance. The term encompasses various forms of communication, including answers and by-words. The Aramaic equivalent is also מִלָּה.
מִלָּה n.f. word, speech, utterance
base
H4405 מִלָּה
4405 millah mil-law'
from 4448 (plural masculine as if from milleh {mil-leh'}; a
word; collectively, a discourse; figuratively, a topic:--+
answer, by-word, matter, any thing (what) to say, to
speak(-ing), speak, talking, word.
see HEBREW for 04448
מִלָּה (mil.lah) — speech.
word, speech, utterance
Aramaic equivalent: mil.lah (מִלָּה "word" H4406)
N-fp — Noun common · masculine plural absoluteHNcmpa
