Job 36:31 — Word Study
WLCכִּי־ בָ֭ם יָדִ֣ין עַמִּ֑ים יִֽתֶּן־ אֹ֥כֶל לְמַכְבִּֽיר׃
BSAForkîy [because of this reason] He judgesdîyn▸ [the Almighty, governs, rules over] the nationsʻam [peoples, countries] and providesnâthan▸ [gives, supplies] foodʼôkel [sustenance, nourishment] in abundancemakbîyr△ [with, characterized by, plenty, richly]
| Greek | English | Parsing |
|---|---|---|
| כִּי־ | for | Particle |
| בָ֭ם | by them | Preposition, suffix |
| יָדִ֣ין | he judges | Verb, Qal, imperfect third person masculine singular |
| עַמִּ֑ים | peoples | Noun common, masculine plural absolute |
| יִֽתֶּן־ | he gives | Verb, Qal, imperfect third person masculine singular |
| אֹ֥כֶל | food | Noun common, masculine singular absolute |
| לְמַכְבִּֽיר׃ | to abundance | Preposition, verb hiphil participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For by these He judges the nations and provides food in abundance. |
| KJV | For by them judgeth he the people; he giveth meat in abundance. |
| ASV | For by these he judgeth the peoples; He giveth food in abundance. |
| YLT | For by them He doth judge peoples, He giveth food in abundance. |
| WEB | For by these he judges the people. He gives food in abundance. |
| BBE | For by these he gives food to the peoples, and bread in full measure. |
The translations agree on the meaning here, with all versions reflecting the idea that God judges the nations and provides food abundantly.
The main clause is supported by two phrases that clarify how God judges and what He provides.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדִּין
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 36:31
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 — God's Sovereignty and Providencegenerated
Job 36:31 emphasizes God's authority over the nations and His ability to provide for them. Elihu highlights how God's actions, such as the scattering of lightning, demonstrate His control over creation and His provision for humanity. This passage reflects the broader theme in Job of understanding God's ways in the midst of suffering and confusion.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 37:13 | Whether for punishment or for His land, He accomplishes this in His loving devotion. |
| 2 | Job 38:22–23 | Have you entered the storehouses of snow or observed the storehouses of hail, |
| 3 | Genesis 6:17 | And behold, I will bring floodwaters upon the earth to destroy every creature under the heavens that has the breath of life. Everything on the earth will perish. |
| 4 | Genesis 7:17–24 | For forty days the flood kept coming on the earth, and the waters rose and lifted the ark high above the earth. |
| 5 | Genesis 19:24 | Then the LORD rained down sulfur and fire on Sodom and Gomorrah—from the LORD out of the heavens. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יָדִ֣ין, ya.Dingenerated
The verb דִּין (diyn) means to judge or govern. It describes God's role as the ultimate judge who governs the nations, executing judgment and providing guidance. The imperfect form indicates ongoing action, suggesting that God continually judges and rules over the peoples.
This word encompasses both the act of judgment and the authority to govern, which is central to Elihu's argument about God's nature and His interactions with humanity. The implications are that God's judgment is not merely punitive but also involves care and provision.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning here, with all versions reflecting the idea that God judges the nations and provides food abundantly.
Sentence Structuregenerated
The main verb יָדִ֣ין (ya.Din), he judges, governs the structure of the verse, with two phrases following it: a prepositional phrase indicating the means by which He judges, and another verb phrase indicating what He provides.
The sentence structure emphasizes God's active role in both judgment and provision, with the prepositional phrase בָ֭ם (vam), by these, linking God's actions directly to His governance over the nations.
Septuagint Backgroundgenerated
The Septuagint translates יָדִ֣ין as κρινεῖ (krinei), which also means 'to judge'. This choice aligns with the Hebrew meaning but may suggest a focus on the judicial aspect of God's actions.
The Greek word τροφὴν (trophēn) for 'food' emphasizes nourishment, similar to the Hebrew, but may carry connotations of sustenance in a broader sense.
In plain words — the whole versegenerated
Job 36:31 tells us that God judges the nations and provides food abundantly. Elihu explains that God's actions demonstrate His authority and care for humanity, showing that He governs the world and sustains life.
Frequently Asked Questionsgenerated
It means that God has authority over all peoples and holds them accountable for their actions.
God supplies the needs of humanity through the natural world and His providential care.
This highlights the dual nature of God's governance, where He not only judges but also cares for and sustains His creation.
We learn that God is sovereign, just, and compassionate, actively involved in the affairs of humanity.
Reflection Questionsgenerated
- In what ways have I seen God's provision in my own life?
- How do I understand God's judgment in the context of His love and care?
- What does it mean for me to recognize God as the ultimate authority over nations today?
- How can I reflect God's character of provision and justice in my interactions with others?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, arguing that God's judgments and provisions are evident through His actions.
For by these things judgeth He the people, and giveth food to many mortals. By these words of preachers, that is drops of the clouds, by these lightnings of miracles, God doubtless judges the peoples;Early Church Fathers on Job 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 36:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor by them judgeth he the people,.... That is, by the clouds; which the Lord uses both in a way of judgment, as expressed in this clause; and in a way of mercy, as in the following; by these, and
Read John Gill on Job 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor by them judgeth he the people; he giveth meat in abundance.
Read Robert Jamieson on Job 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy thunder and lightning he manifests his displeasure and executes his judgments against ungodly people or countries. He giveth meat in abundance; or, and (which conjunction is oft understood) he giveth meat, &c., i.e. by the selfsame clouds he punisheth wicked men by thunder and lightning, and provideth for others by those plentiful showers which accompany them.
Read Matthew Poole on Job 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 36:31 For by them judgeth he the people; he giveth meat in abundance.Ver. 31. For by them judgeth he the people] i.e. By rain and drought in excess or defect, he punisheth people at his pleasure; whom oh how easily could he affamish by denying them a harvest or two! in granting whereof he giveth testimony of his bounty, Job 14:17. He giveth meat in abundance] sc. By sending moderate showers fattening the earth; whereunto also the preaching of the Word is fitly compared, Isaiah 55:10-11, which those that drink not in and fructify, Deuteronomy 32:2, are accursed, Hebrews 6:8.
Read John Trapp on Job 36 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) For by them—i.e., these roots of the sea, these drops of water, these rain-clouds. “He judgeth peoples” by withholding them, or “giveth meat in abundance” by sending rain on the earth; or He may use them in excess, to chastise nations by inundations and the like. The change from roots of the sea to bottom of the sea in the Authorised Version has obscured the meaning of “them” in the next verse, unless, indeed, we understand it generally, by these things.
Read Charles John Ellicott on Job 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. By them judgeth he the people] He makes storms, tempests, winds, hurricanes, tornadoes, thunder and lightning, drought and inundation, the instruments of his justice, to punish rebellious nations. He giveth meat in abundance.] Though by these he punishes offenders, yet through the same, as instruments, he provides for the wants of men and animals in general. Storms, tempests, and hurricanes, agitate the lower regions of the atmosphere, disperse noxious vapours, and thus render it fit for respiration; and without these it would soon become a stagnant, putrid, and deadly mass, in which neither animals could live, nor vegetables thrive. And by dews, rains, snows, frosts, winds, cold…
Read AdamClarke on Job 36 →CambridgeThe Cambridge Bible for Schools and Colleges31. For by them judgeth he the people] Rather, the peoples. He judges the peoples by the lightning and the rain cloud. By the one He “scatters” and “discomfits” His enemies (Psalms 18:14), and by the other He watereth the earth and makes it fruitful (Isaiah 55:10).
Read Cambridge on Job 36 →Albert Barnes1798–1870Barnes' Notes on the BibleFor by them judgeth he the people - By means of the clouds, the rain, the dew, the tempest, and the thunderbolt. The idea seems to be, that he makes use of all these to execute his purposes on mankind.
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
For by these He judges the nations and provides food in abundance.
For by these he judges the people. He gives food in abundance.
For by these He judges the nations and provides food in abundance.
It is by these that he judges the nations and supplies food in abundance.
Tyndale line
For by them judgeth he the people; he giveth meat in abundance.
For by these he judgeth the peoples; He giveth food in abundance.
For by these he judgeth the peoples; he giveth meat in abundance.
For by them he judgeth the people; he giveth food in abundance.
For thereby hee iudgeth the people, and giueth meate abundantly.
Strictly literal
For with them he judgeth the peoples; he giveth food in abundance.
For by them He doth judge peoples, He giveth food in abundance.
For He judges peoples by them, || He gives food in abundance.
For by means of them he judgeth nations, he giveth food in superfluity.
In this way he judges the peoples and gives food in abundance.
From the Latin
For by these he judgeth people, and giveth food to many mortals.
Simplified
By these actions he rules the people, he provides abundant food.
For by these he gives food to the peoples, and bread in full measure.
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 agree on the wording of Job 36:31, with all seven words matched, indicating consistency in the transmission of this verse.
כִּי־ בָ֭ם יָדִ֣ין עַמִּ֑ים יִֽתֶּן־ אֹ֥כֶל לְמַכְבִּֽיר׃
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.
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 36:31
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.
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
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…
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
דִּין (diyn) means to judge or govern, encompassing actions like executing judgment, pleading a cause, and contending. The verb appears in various forms, including Qal and Niphal, indicating both active and passive roles in judgment and strife. Strong's entry also notes a connection to a straight course, particularly in Genesis 6:3.
דִּין vb. judge
Qal
act as judge, minister judgment
plead the cause
execute judgment, vindicate
execute judgment, requite
govern
he cannot contend with one mightier than he
Niph. and all the people were at strife throughout all the tribes of Israel
base
H1777 דִּין judge .. act as judge, minister judgment
. plead the cause
. execute judgment, vindicate
. execute judgment, requite
. govern
. he cannot contend with one mightier than he
. and all the people were at strife throughout all the tribes of Israel
1777 diyn deen
or (Gen. 6:3) duwn {doon}; a primitive roy a straight course,
i.e. sail direct:--(come) with a straight course.
דִּין (din) — to judge.
1) to judge, contend, plead
1a) (Qal)
1a1) to act as judge, minister judgment
1a2) to plead a cause
1a3) to execute judgment, requite, vindicate
1a4) to govern
1a5) to contend, strive
1b) (Niphal) to be at strife, quarrel
Aramaic equivalent: din (דִּין "to judge" H1778)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The judges were temporary and special deliverers, sent by God to deliver the Israelites from their oppressors; not supreme magistrates, succeeding to the authority of Moses and Joshua. Their power only extended over portions of the country, and some of them were contemporaneous. Their first work was that of deliverers and leaders in war; they then administered justice to the people, and their authority supplied the want of a regular government. Even while the administration of Samuel gave something like a settled government to the south, there was scope for the irregular exploits of Samson on the borders of the Philistines; and Samuel at last established his authority as judge and prophet, but still as the servant of Jehovah, only to see it so abused by his sons as to exhaust the patience of the people, who at length demanded a king , after the pattern of the surrounding nations. The…
In Hebrew Shophetim, were the rulers, chiefs, or leaders of Israel, from Joshua to Saul. They were very different from the ordinary administrators of justice among the Hebrews, respecting whom, see JUSTICE. The Carthaginians, a colony of the Tyrians, had likewise governors, whom they called Suffetes, or Sophetim, with authority almost equal to that of kings.
The dignity of judge was for life; but the succession was not always constant. There were anarchies, or intervals, during which the commonwealth was without rulers. There were likewise long intervals of foreign servitude and oppression, under which the Hebrews groaned without deliverers. Although God alone regularly appointed the judges, yet the people, on some occasions, chose that individual who appeared to them most proper to deliver them from oppression; and as it often happened that the oppressions which occasioned recourse to…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אֹ֫כֶל (okel) means food and encompasses a range of meanings including meal, meat, and food supply. It is derived from the root word for eating. The entries highlight its use in various contexts, such as meals and victuals, but do not indicate any significant disagreement among the lexicons.
אֹ֫כֶל 40 n.m. food
base
H400 אֹ֫כֶל food
400 'okel o'-kel
from 398; food:--eating, food, meal(-time), meat, prey,
victuals.
see HEBREW for 0398
אֹ֫כֶל (o.khel) — food.
1) food
1a) cereal
1b) meat
2) food supply
3) meal, dinner
N-ms — Noun common · masculine singular absoluteHNcmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
כָּבַר (kavar) primarily means to be much or many. It is associated with abundance and is a participle form indicating plenty. The usage is notably found in the context of Elihu in the Old Testament, where it conveys the idea of increasing or making many.
[כָּבַר] vb. be much, many
Hiph. (only Elihu) make many
base
H4342 כָּבַר be much, many
4342 makbiyr mak-beer'
transitive participle of 3527; plenty:--abundance.
see HEBREW for 03527
מַכְבִּיר (makh.bir) — to increase.
1) (Hiphil) to be in abundance
1a) abundance (participle)
Prep | V-Hiphil — Preposition · verb hiphil participle (active) masculine singularHR/Vhrmsa