Job 36:22 — Word Study
WLCהֶן־ אֵ֭ל יַשְׂגִּ֣יב בְּכֹח֑וֹ מִ֖י כָמֹ֣הוּ מוֹרֶֽה׃
BSABeholdhên [look, see, take notice] ◂Godʼêl [the Almighty, divine strength] is exaltedsâgab▸ [lifted up, elevated] in His powerkôach [strength, might] Whomîy [what person, which one] like Himkᵉmôw [similar to, comparable with]
| Greek | English | Parsing |
|---|---|---|
| הֶן־ | there! | Particle |
| אֵ֭ל | God | Noun common, masculine singular absolute |
| יַשְׂגִּ֣יב | he is exalted | Verb, Hiphil, imperfect third person masculine singular |
| בְּכֹח֑וֹ | in power his | Preposition, noun common masculine singular construct, suffix |
| מִ֖י | who? | Pronoun |
| כָמֹ֣הוּ | like him | Preposition, suffix |
| מוֹרֶֽה׃ | [is] a teacher | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, God is exalted in His power. Who is a teacher like Him? |
| KJV | Behold, God exalteth by his power: who teacheth like him? |
| ASV | Behold, God doeth loftily in his power: Who is a teacher like unto him? |
| YLT | Lo, God doth sit on high by His power, Who [is] like Him — a teacher? |
| WEB | Behold, God is exalted in his power. Who is a teacher like him? |
| BBE | Truly God is lifted up in strength; who is a ruler like him? |
The translations agree on the depiction of God's power and teaching authority, with no notable differences.
The sentence consists of a main clause followed by a rhetorical question, emphasizing God's exaltation and prompting reflection on His uniqueness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵל
verbשָׂגַב
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 36:22
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 God's Powergenerated
Job 36:22 emphasizes God's exaltation in power, prompting a rhetorical question about the uniqueness of His wisdom as a teacher. This verse fits within a broader discourse on God's might and the futility of human understanding compared to divine wisdom, as seen in surrounding verses like Job 36:21 and Job 36:23.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 2:7–8 | The LORD sends poverty and wealth; He humbles and He exalts. |
| 2 | Psalm 75:7 | but it is God who judges; He brings down one and exalts another. |
| 3 | Isaiah 14:5 | The LORD has broken the staff of the wicked, the scepter of the rulers. |
| 4 | Jeremiah 27:5–8 | By My great power and outstretched arm, I made the earth and the men and beasts on the face of it, and I give it to whom I please. |
| 5 | Daniel 4:25–32 | You will be driven away from mankind, and your dwelling will be with the beasts of the field. You will feed on grass like an ox and be drenched with the dew of heaven, and seven times shall pass you by, until you acknowledge that the Most High rules over the kingdom of mankind and gives it to whom He wishes. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יַשְׂגִּ֣יב, yas.Givgenerated
The verb שָׂגַב (sagab) means to exalt or elevate, indicating a state of being lifted up. In this context, it describes God's supreme position and power, highlighting His authority over all creation.
The Hiphil form of the verb suggests that God actively exalts Himself, reinforcing the idea that His power is not just inherent but also demonstrated. This action invites reflection on the nature of divine authority and the limitations of human wisdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses exalted to convey the meaning of יַשְׂגִּ֣יב.
Sentence Structuregenerated
The verse is structured around a main clause with the finite verb יַשְׂגִּ֣יב, he is exalted, which governs the subject אֵ֭ל — God. This is followed by a prepositional phrase indicating the manner of exaltation and a question that emphasizes the uniqueness of God's teaching.
The syntax places emphasis on God's exaltation first, followed by the inquiry about a comparable teacher, suggesting a contrast between divine and human wisdom.
Septuagint Backgroundgenerated
The Septuagint translates יַשְׂגִּ֣יב with κραταιώσει, which conveys a sense of strength or might, aligning with the Hebrew meaning. This choice underscores the translators' understanding of God's power as both exalted and authoritative.
The Greek rendering reflects a consistent interpretation of God's nature, emphasizing His unmatched strength and the rhetorical question about teaching.
In plain words — the whole versegenerated
Job 36:22 tells us that God is exalted in His power, prompting the question of who can teach like Him. This verse highlights God's unmatched strength and wisdom, inviting reflection on His authority.
Frequently Asked Questionsgenerated
It means that God holds a supreme position of strength and authority, far beyond human comprehension.
Job emphasizes that no one possesses the same wisdom and authority as God, highlighting the uniqueness of divine teaching.
This verse illustrates God's omnipotence and the idea that His wisdom surpasses all human understanding.
The rhetorical question serves to provoke thought about the incomparable nature of God's wisdom and power.
Reflection Questionsgenerated
- In what ways do I see God's power at work in the world around me?
- How can I acknowledge God's authority in my life and decisions?
- What can I learn from God's unique role as a teacher?
- How does understanding God's exaltation change my perspective on challenges I face?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss God's power and wisdom. Quotations from Ephrem the Syrian and Gregory the Dialogist illustrate their reflections on Job's insights.
And you certainly, he says, were tested so far in the furnace of correction. But God will indeed restore you and will bring you back to your former wealth and dignity.Early Church Fathers on Job 36 →
Behold, God is lofty in His strength, and none is like Him among lawgivers. As if he said plainly, He, Who will appear humble in weakness, remains lofty in strength, Paul also witnessing this, who says,Early Church Fathers on Job 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 36:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, God exalteth by his power,.... He exalts himself, or causes himself to be exalted, and even above all the blessing and praise of his creatures; by his power, in the works of creation and
Read John Gill on Job 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, God exalteth by his power: who teacheth like him? God is not to be impiously arraigned, but to be praised for His might, shown in His works.
Read Robert Jamieson on Job 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod exalteth; or, is high, or exalted; the active verb being taken intransitively; which is not unusual in the Hebrew tongue. This is a proper argument to force the foregoing counsels. God is omnipotent; and therefore can with great facility either punish thee far worse, if thou be obstinate and refractory; or deliver thee, if thou dost repent and return to him. Who teacheth like him? he is also infinitely wise as well as powerful; and as none can work like him, so none can teach like him. Therefore do not presume to teach him how to govern the world, or to order thy affairs; but know that whatsoever he doth with thee, or with any other men, is best to be done. And therefore be willing to…
Read Matthew Poole on Job 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 36:22 Behold, God exalteth by his power: who teacheth like him?Ver. 22. Behold, God exalteth by his power] Vulgate - God is high in his strength. He both exalteth himself and others whensoever he pleaseth. Beza reads it, Behold, God in his strength is above all; q.d. It is he that must restore thee, if ever thou beest restored. Who teacheth like him?] Vulgate - None among the law givers is like unto him. But the word Moreh signifieth a doctor or a teacher; as Moreh Nebuchim, a teacher of perplexed things, an unriddler of riddles. He knows all things exactly, and does all things with singular skill and understanding. He hath many ways of teaching people, and making them to profit, Isaiah…
Read John Trapp on Job 36 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Behold, God exalteth by his power.—The rest of Elihu’s speech is splendidly eloquent. He dilates on the power and majesty of God, and appears to be speaking in contemplation of some magnificent natural phenomenon—as the tempest, or hurricane, or whirlwind—out of which the Lord ultimately spake (Job 38:1). It is probable that this storm was beginning to gather, and that it suggested the glorious imagery of Elihu’s speech. The points are that (1) God is the source of greatness; (2) that there is no teacher like Him (Job 36:22); (3) that He is absolute as well as almighty (Job 36:23); (4) that He is unsearchable and eternal (Job 36:26).
Read Charles John Ellicott on Job 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. God exalteth by his power] He has brought thee low, but he can raise thee up. Thou art not yet out of the reach of his mercy. Thy affliction is a proof that he acts towards thee as a merciful Parent. He knows what is best to be done; he teaches thee how thou shouldst suffer and improve. Why sin against his kindness? Who can teach like him?
Read AdamClarke on Job 36 →CambridgeThe Cambridge Bible for Schools and Colleges5–25. Elihu’s doctrine is in a word: God is great and despiseth not, He is great in strength of heart. His greatness is that of understanding, which enables Him to estimate all rightly, to see through all right and wrong, and to adapt His providence to the strong and to the weak, the evil and the good. This thought with the illustrations of it, Job 36:6-15, and the application of it to Job , vv16-25, exhaust the first half of this concluding speech.
Read Cambridge on Job 36 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, God exalteth by his power - The object of Elihu is now to direct the attention of Job to God, and to show him that he has evinced such power and wisdom in his works, that we ought not to
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
Behold, God is exalted in His power. Who is a teacher like Him?
Behold, God is exalted in his power. Who is a teacher like him?
Behold, God is exalted in His power. Who is a teacher like Him?
Indeed, God is exalted in his power; who is a teacher like him?
Tyndale line
Behold, God exalteth by his power: who teacheth like him?
Behold, God doeth loftily in his power: Who is a teacher like unto him?
Behold, God doeth loftily in his power: who is a teacher like unto him?
Behold, God exalteth by his power: who teacheth like him?
Beholde, God exalteth by his power: what teacher is like him?
Strictly literal
Lo, God is exalted in his power: who teacheth as he?
Lo, God doth sit on high by His power, Who [is] like Him — a teacher?
Behold, God sits on high by His power, || Who [is] like Him—a teacher?
Behold, God is exalted by his power: who is an instructer like him?
See, God is exalted in his power; who is a teacher like him?
From the Latin
Behold, God is high in his strength, and none is like him among the lawgivers.
Simplified
Look how much power God has! What teacher is like him?
Truly God is lifted up in strength; who is a ruler like him?
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 and the Septuagint align closely in this verse, with all seven words matched. The Dead Sea Scrolls show partial restoration but agree with the essence of the Masoretic Text, affirming the integrity of the verse across traditions.
הֶן־ אֵ֭ל יַשְׂגִּ֣יב בְּכֹח֑וֹ מִ֖י כָמֹ֣הוּ מוֹרֶֽה׃
7 of the 7 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.
הנה אל [ישגיב] [בכח׳ו] מי כמ׳הו מורה
3 words on the leather — 2 partly restored, 2 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.
Lexicons — every word in Job 36:22
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
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…
שָׂגַב (sagab) is a Hebrew verb meaning to be high or exalted, often in an inaccessible way. It conveys a sense of safety and strength, used both literally and figuratively. The word appears in various forms, indicating actions like setting something securely on high or being too high for capture, and is associated with God's exalted nature.
[שָׂגַב] vb. be (inaccessibly) high
Qal
of city, be (too) high for capture
be high in prosperity
Niph.
be high
be (safely) set on high
be exalted
Pi.
set (securely) on high
exalt
Pu. be set (securely) on high
Hiph. God acts exaltedly
base
H7682 שָׂגַב be (inaccessibly) high .. of city, be (too) high for capture
. be high in prosperity
. . be high
. be (safely) set on high
. be exalted
. . set (securely) on high
. exalt
. be set (securely) on high
. God acts exaltedly
7682 sagab saw-gab'
a primitive root; to be (causatively, make) lofty, especially
inaccessible; by implication, safe, strong; used literally and
figuratively --defend, exalt, be excellent, (be, set on) high,
lofty, be safe, set up (on high), be too strong.
שָׂגַב (sa.gav) — to exalt.
1) to be high, be inaccessibly high
1a) (Qal)
1a1) to be (too) high (for capture)
1a2) to be high (of prosperity)
1b) (Niphal)
1b1) to be high
1b2) to be set on high, be (safely) set on high
1b3) to be exalted (of God)
1c) (Piel)
1c1) to set on high, set (securely) on high
1c2) to exalt, exalt (in effective hostility)
1d) (Pual) to be set (securely) on high
1e) (Hiphil) to act exaltedly
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep | Suff — Preposition · suffixHR/Sp3ms
מוֹרֶה (mowreh) primarily means '(early) rain' but can also refer to a 'teacher' or 'teaching.' It is derived from the root meaning 'to shoot' or 'to flow.' The entries indicate its dual usage in contexts related to both weather and education.
מוֹרֶה n.m. (early) rain
base
H4175 מוֹרֶה
4175 mowreh mo-reh'
from 3384; an archer; also teacher or teaching; also the
early rain (see 3138):--(early) rain.
see HEBREW for 03384
see HEBREW for 03138
מוֹרֶה (mo.reh) — rain/teacher.
1) (early) rain
2) (TWOT) teacher
HNcmsa — Noun common · masculine singular absoluteHNcmsa