Job 36:5 — Word Study
WLCהֶן־ אֵ֣ל כַּ֭בִּיר וְלֹ֣א יִמְאָ֑ס כַּ֝בִּ֗יר כֹּ֣חַֽ לֵֽב׃
BSAIndeedhên God [is]ʼêl [the supreme Almighty] mightykabbîyr [powerful, strong] but He despisesmâʼaç▸ [rejects, spurns] no onelôʼ [He is] mightykabbîyr [all-powerful, vast in extent] in strengthkôach [power, ability] of understandinglêb [heart, intellect, wisdom]
| Greek | English | Parsing |
|---|---|---|
| הֶן־ | there! | Particle |
| אֵ֣ל | God | Noun common, masculine singular absolute |
| כַּ֭בִּיר | [is] mighty | Adj |
| וְלֹ֣א | and not | Conjunction, particle |
| יִמְאָ֑ס | he rejects | Verb, Qal, imperfect third person masculine singular |
| כַּ֝בִּ֗יר | mighty | Adj |
| כֹּ֣חַֽ | strength of | Noun common, masculine singular construct |
| לֵֽב׃ | heart | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Indeed, God is mighty, but He despises no one; He is mighty in strength of understanding. |
| KJV | Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom. |
| ASV | Behold, God is mighty, and despiseth not any: He is mighty in strength of understanding. |
| YLT | Lo, God [is] mighty, and despiseth not, Mighty [in] power [and] heart. |
| WEB | “Behold, God is mighty, and doesn’t despise anyone. He is mighty in strength of understanding. |
| BBE | Truly, God gives up the hard-hearted, and will not give life to the sinner. |
Where they part company is יִמְאָ֑ס — see How Translations Differ.
The sentence has a main clause followed by a conjunction and a negation, leading to a second main clause that elaborates on God's might.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵל
verbמָאַס
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 36:5
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 Naturegenerated
Job 36:5 presents a profound statement about God's might and His nature of not despising anyone. Job emphasizes that despite God's immense power, He is compassionate and just. This verse is part of a larger discussion where Job contemplates God's justice and understanding, contrasting human experiences of suffering and divine oversight.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 10:3 | Does it please You to oppress me, to reject the work of Your hands and favor the schemes of the wicked? |
| 2 | Job 31:13 | If I have rejected the cause of my manservant or maidservant when they made a complaint against me, |
| 3 | Psalm 22:24 | For He has not despised or detested the torment of the afflicted. He has not hidden His face from him, but has attended to his cry for help. |
| 4 | Psalm 138:6 | Though the LORD is on high, He attends to the lowly; but the proud He knows from afar. |
| 5 | Job 9:14–19 | How then can I answer Him or choose my arguments against Him? |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אֵל, 'elgenerated
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. This term is central to understanding the biblical depiction of divinity and power.
In this verse, it underscores God's supreme authority and capability, setting the stage for the assertion that He does not reject anyone, highlighting His inclusive nature.
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 two main clauses connected by a conjunction. The first clause states God's might, while the second emphasizes His rejection of no one. This structure highlights the contrast between divine power and compassion.
The finite verb יִמְאָ֑ס (he rejects) serves as the pivot of the sentence, with the subject אֵל (God) and the predicate כַּ֭בִּיר (mighty) framing the assertion of God's nature.
Septuagint Backgroundgenerated
The Septuagint translates אֵל as κύριος (Lord), indicating a recognition of God's authority and power. This choice emphasizes His dominion over creation.
The Greek word ἀποποιήσηται is used for יִמְאָ֑ס, which suggests a rejection or dismissal, aligning well with the Hebrew meaning but possibly introducing a nuance of active refusal.
In plain words — the whole versegenerated
Job 36:5 tells us that God is powerful and does not reject anyone. He is strong in understanding, showing that His might is paired with compassion.
Frequently Asked Questionsgenerated
It means that God values all people and does not reject or look down on anyone, regardless of their circumstances.
God's might is not just in power but also in His wisdom and understanding, indicating that He knows what is best for His creation.
Describing God as mighty emphasizes His ability to act and intervene in the world, reinforcing His authority over all things.
This verse reveals that God's character is not only powerful but also compassionate, as He does not reject anyone.
Reflection Questionsgenerated
- In what ways have I experienced God's compassion in my life?
- How can I reflect God's understanding and might in my interactions with others?
- What does it mean for me to know that God does not despise anyone?
- How can I better understand God's strength in times of difficulty?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, noting that God does not reject the mighty, despite His own might, and discusses the nature of good and evil in life.
God rejecteth not the mighty, though He Himself is mighty. Some things in the course of this mortal life are hurtful in themselves, some are such from circumstances. Some are hurtful of themselves; as sins and wickednesses.Early Church Fathers on Job 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 36:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, God [is] mighty,.... This is a clear plain truth, easy to be discerned, and worthy of notice, and therefore introduced with a "behold"; that God is mighty, the most mighty, the Almighty, as
Read John Gill on Job 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, God is mighty, and despiseth not any: he is mighty in strength and wisdom.
Read Robert Jamieson on Job 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis greatness doth not make him (as it doth men) to scorn, or despise, or oppress the meanest. Though he may do what he pleaseth, and none can hinder him, yet he will not use it to do any man wrong, as Job seemed to insinuate, 19:7 23:13. His strength is guided by wisdom, and therefore cannot be employed to do any thing unbecoming God, or unjust to his creatures; for either of these is folly. Or, in strength, or virtue of heart; for the and is not in the Hebrew. So the sense is, He is truly magnanimous, of a great and generous mind or heart, and therefore not unrighteous; for all injustice proceeds from littleness or weakness of heart. Truly great souls scorn unjust actions.
Read Matthew Poole on Job 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 36:5 Behold, God [is] mighty, and despiseth not [any: he is] mighty in strength [and] wisdom.Ver. 5. Behold, God is mighty, and despiseth not any] Much less oppresseth he any one in a good cause, or tyrannically abuseth his power to the crushing of an innocent. He is equally good as great; neither was Job well advised in seeming to sunder these two excellencies in God, the one from the other; since whatsoever is in God is God; neither ought we to think of him otherwise than of one not to be thought of; as of one whose wisdom is his justice, whose justice is his power, whose power is his mercy, and all himself. He is mighty in strength and wisdom] Or, He is mighty, the strength of the…
Read John Trapp on Job 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. God is mighty and despiseth not any] He reproaches no man for his want of knowledge. If any man lack wisdom, he may come to God, who giveth liberally, and upbraideth not. I prefer this to the passive sense, will not be despised. He is mighty] Literally, "He is mighty in strength of heart;" he can never be terrified nor alarmed.
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 is Mighty - This is the first consideration which Elihu urges, and the purpose seems to be to affirm that God is so great that he has no occasion to modify his treatment of any class of
Read Albert Barnes on Job 36 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleα. THE SUBJECT , Job 36:5-15.Strophe a — Elihu proceeds to lay down some general principles involved in the distribution of the allotments of men; first, denying that God is the promoter of the
Read Daniel Denison Whedon 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
Indeed, God is mighty, but He despises no one; He is mighty in strength of understanding.
“Behold, God is mighty, and doesn’t despise anyone. He is mighty in strength of understanding.
Indeed, God is mighty, but He despises no one; He is mighty in strength of understanding.
Indeed, God is mighty; and he does not despise people, he is mighty, and firm in his intent.
Tyndale line
Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom.
Behold, God is mighty, and despiseth not any: He is mighty in strength of understanding.
Behold, God is mighty, and despiseth not any: he is mighty in strength of understanding.
Behold, God is mighty, and despiseth not any : he is mighty in strength and wisdom.
Behold, the mighty God casteth away none that is mighty and valiant of courage.
Strictly literal
Lo, God is mighty, but despiseth not [any]; mighty in strength of understanding:
Lo, God [is] mighty, and despiseth not, Mighty [in] power [and] heart.
Behold, God [is] mighty, and does not despise, || Mighty [in] power [and] heart.
Behold, God is mighty, and despiseth not any: he is mighty in strength of intellect.
See, God is mighty, and despises no one; he is mighty in strength of understanding.
From the Latin
God doth not cast away the mighty, whereas he himself also is mighty.
Simplified
God is mighty, but doesn't despise anyone; he is powerful in strength and understanding.
Truly, God gives up the hard-hearted, and will not give life to the sinner.
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 largely agree in this verse, with 7 of the 8 words matched. The Septuagint's word order and articles differ, but the core message remains consistent across these ancient texts.
הֶן־ אֵ֣ל כַּ֭בִּיר וְלֹ֣א יִמְאָ֑ס כַּ֝בִּ֗יר כֹּ֣חַֽ לֵֽב׃
7 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 36:5
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…
כַּבִּיר (kabbiyr) means great, mighty, or powerful, and can also refer to something vast in extent or number. It is derived from a root that conveys strength and age. The term appears in poetic contexts, emphasizing its significance in describing might or abundance.
כַּבִּיר adj. great, mighty, much, only poet.
base
H3524 כַּבִּיר great, mighty, much, only poet.
3524 kabbiyr kab-beer'
from 3527; vast, whether in extent (figuratively, of power,
mighty; of time, aged), or in number, many:--+ feeble, mighty,
most, much, strong, valiant.
see HEBREW for 03527
כַּבִּיר (kab.bir) — mighty.
mighty, great, powerful, many, much
Adj — AdjHAamsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
כַּבִּיר (kabbiyr) means great, mighty, or powerful, and can also refer to something vast in extent or number. It is derived from a root that conveys strength and age. The term appears in poetic contexts, emphasizing its significance in describing might or abundance.
כַּבִּיר adj. great, mighty, much, only poet.
base
H3524 כַּבִּיר great, mighty, much, only poet.
3524 kabbiyr kab-beer'
from 3527; vast, whether in extent (figuratively, of power,
mighty; of time, aged), or in number, many:--+ feeble, mighty,
most, much, strong, valiant.
see HEBREW for 03527
כַּבִּיר (kab.bir) — mighty.
mighty, great, powerful, many, much
Adj — AdjHAamsa
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)
N-ms — Noun common · masculine singular constructHNcmsc
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.
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…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;