Job 37:15 — Word Study
WLCהֲ֭תֵדַע בְּשׂוּם־ אֱל֣וֹהַּ עֲלֵיהֶ֑ם וְ֝הוֹפִ֗יעַ א֣וֹר עֲנָנֽוֹ׃
BSADo you knowyâdaʻ▸ [have knowledge or understanding of] how Godʼĕlôwahh [Eloah, the one true deity] dispatchessûwm [controls or commands] the cloudsʻânân [the visible cloud cover] or makes the lightningʼôwr [causes to shine, brings forth, a display of God's power] flashyâphaʻ■ [to shine or send out beams of light]
| Greek | English | Parsing |
|---|---|---|
| הֲ֭תֵדַע | ¿ do you know | Particle, verb qal imperfect second person masculine singular |
| בְּשׂוּם־ | when appoints | Preposition, verb qal infinitive construct common |
| אֱל֣וֹהַּ | God | Noun common, masculine singular absolute |
| עֲלֵיהֶ֑ם | on them | Preposition, suffix |
| וְ֝הוֹפִ֗יעַ | and he makes shine forth | Verb, Hiphil, sequential perfect third person masculine singular |
| א֣וֹר | [the] light of | Noun common, feminine singular construct |
| עֲנָנֽוֹ׃ | cloud his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do you know how God dispatches the clouds or makes the lightning flash? |
| KJV | Dost thou know when God disposed them, and caused the light of his cloud to shine? |
| ASV | Dost thou know how God layeth his charge upon them, And causeth the lightning of his cloud to shine? |
| YLT | Dost thou know when God doth place them, And caused to shine the light of His cloud? |
| WEB | Do you know how God controls them, and causes the lightning of his cloud to shine? |
| BBE | Have you knowledge of God's ordering of his works, how he makes the light of his cloud to be seen? |
Where they part company is in the interpretation of יָדַע — see How Translations Differ.
The structure consists of a main question followed by two subordinate clauses detailing God's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹוהַּ
verbיָפַע
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 37:15
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 Over Creationgenerated
Job 37:15 is part of a passage where Job is challenged to consider the wonders of God. The speaker, likely Elihu, is emphasizing God's control over the natural world, including the clouds and lightning, as evidence of His power and wisdom. This section serves to remind Job of the majesty of God amidst his suffering and questioning.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 28:24–27 | For He looks to the ends of the earth and sees everything under the heavens. |
| 2 | Job 34:13 | Who gave Him charge over the earth? Who appointed Him over the whole world? |
| 3 | Job 38:4–41 | Where were you when I laid the foundations of the earth? Tell Me, if you have understanding. |
| 4 | Psalm 119:90–91 | Your faithfulness continues through all generations; You established the earth, and it endures. |
| 5 | Isaiah 40:26 | Lift up your eyes on high: Who created all these? He leads forth the starry host by number; He calls each one by name. Because of His great power and mighty strength, not one of them is missing. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — הֲ֭תֵדַע, Ha.te.da'generated
The word יָדַע (yada`) means 'to know' and encompasses various senses, including perception and recognition. In this context, it invites the reader to reflect on their understanding of God's actions in nature, suggesting that true knowledge of God's ways is profound and often elusive.
The parsing indicates a second person masculine singular verb in the imperfect tense, which implies an ongoing or repeated action. This form engages the listener directly, prompting introspection about their own knowledge and understanding.
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 contains multiple clauses, with the main verb תֵדַע (you know) governing the structure. The clauses detail what is being asked about God's actions concerning the clouds and lightning.
The word order emphasizes the direct question posed to Job, highlighting the relationship between knowledge and divine action, framing the inquiry as a challenge to Job's understanding.
Septuagint Backgroundgenerated
The Septuagint translates יָדַע as οἴδαμεν, which means 'we know.' This choice suggests a collective understanding of God's actions, possibly indicating that the speaker is addressing a broader audience beyond Job.
This rendering may imply a shared recognition of God's power in creation, contrasting with the personal inquiry directed at Job in the Hebrew text.
In plain words — the whole versegenerated
Job 37:15 asks if we know how God controls the clouds and makes lightning shine. This question invites us to reflect on our understanding of God's power in nature, reminding us that His ways are often beyond human comprehension.
Frequently Asked Questionsgenerated
Job is highlighting the mystery of God's control over nature, suggesting that understanding such divine actions is complex and profound.
Lightning serves as a powerful symbol of God's might and presence, illustrating His ability to command the forces of nature.
This verse emphasizes God's sovereignty and the limits of human understanding, a recurring theme as Job grapples with his suffering and questions God's justice.
We learn that recognizing the limits of our understanding can lead to a deeper appreciation of God's greatness and the mysteries of His creation.
Reflection Questionsgenerated
- In what areas of life do I struggle to understand God's actions?
- How can I cultivate a deeper knowledge of God's ways in the world around me?
- What does it mean for me to acknowledge the limits of my understanding of God?
- How can I remind myself of God's power when facing difficult situations?
The early church on this verse — how the Fathers read it
The early commentary from Gregory the Dialogist interprets this verse to emphasize God's command over nature and the significance of His creation.
Dost thou know when God commanded the rains to shew forth the light of His clouds? If 'clouds' are holy preachers, the rains from the clouds are the words of their preaching.Early Church Fathers on Job 37 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 37:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDost thou know when God disposed them?.... The clouds, that part of the wondrous works of God he was speaking of; when he decreed concerning them that they should be, when he put into them and stored
Read John Gill on Job 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDost thou know when God disposed them, and caused the light of his cloud to shine? When - rather, how. Disposed them - lays His charge on [ bªsuwm (H7760) `al (H5921)] these wonders (Job 37:14) to arise. Light - lightning.
Read Robert Jamieson on Job 37 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen God disposed them, to wit, the things before mentioned, the clouds, rain, snow, thunder and lightning, and other meteors. Did God ask counsel from thee to acquaint thee with his counsels in the producing and ordering of them, when, and where, and in what manner he should dispose them? God ordereth all these things not as it pleaseth thee, but as he thinks meet; and in like manner he disposeth of all human affairs, and of thine among the rest. Caused the light of his cloud to shine; which may be understood either, 1. Of the light of the sun breaking through the clouds, when it is most glorious and comfortable. But though this light break through the clouds, yet it is very improper to…
Read Matthew Poole on Job 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 37:15 Dost thou know when God disposed them, and caused the light of his cloud to shine?Ver. 15. Dost thou know when God disposed them] viz. Those wondrous works of God in the air especially; those varieties of meteors, the generation and motions whereof the greatest philosophers cannot perfectly find out by their natural causes, neither do they well agree among themselves concerning those causes. For Anaximander holdeth one thing, Metrodorus another, Anaxagoras a third, Aristotle a fourth; let those that have a mind to it read their janglings and disputes in Plutarch, De placitis philosophorum. Now if no man (though never so wise) can understand the wondrous works of God in these…
Read John Trapp on Job 37 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Light of His cloud—i.e., lightning, as before. “Dost thou know all the secrets of God’s thunderbolts, at whom and how He will use them?” Some understand this otherwise: “Dost thou know when God setteth the sun over them (the clouds), and causeth the light (i.e., the sun) to shine upon His cloud?” i.e., “Dost thou know how God useth the sun to disperse the clouds?”
Read Charles John Ellicott on Job 37 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Dost thou know when God disposed them] Dost thou know the laws by which they are governed; and the causes which produce such and such phenomena? And caused the light of his cloud to shine?] Almost every critic of note understands this of the rainbow, which God gave as a sign that the earth should no more be destroyed by water. See Genesis 9:13, and the note there.
Read AdamClarke on Job 37 →CambridgeThe Cambridge Bible for Schools and Colleges15. when God disposed them] Rather, how God layeth his command upon them, and causeth, &c.?
Read Cambridge on Job 37 →Albert Barnes1798–1870Barnes' Notes on the BibleDost thou know when God disposed them? - That is, the winds, the clouds, the cold, the snow, the sky, etc. The question refers to the manner in which God arranges and governs them, rather than to the time when it was done.
Read Albert Barnes on Job 37 →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
Do you know how God dispatches the clouds or makes the lightning flash?
Do you know how God controls them, and causes the lightning of his cloud to shine?
Do you know how God dispatches the clouds or makes the lightning flash?
Do you know how God commands them, how he makes lightning flash in his storm cloud?
Tyndale line
Dost thou know when God disposed them, and caused the light of his cloud to shine?
Dost thou know how God layeth his charge upon them, And causeth the lightning of his cloud to shine?
Dost thou know how God layeth his charge upon them, and causeth the lightning of his cloud to shine?
Dost thou know when God disposed them, and caused the light of his cloud to shine?
Diddest thou knowe when God disposed them? and caused the light of his cloud to shine?
Strictly literal
Dost thou know how God hath disposed them, and how he causeth the lightning of his cloud to flash?
Dost thou know when God doth place them, And caused to shine the light of His cloud?
Do you know when God places them, || And caused the light of His cloud to shine?
Dost thou know how God hath imposed [a law] on them, and [how] he hath caused the light of his cloud to shine?
Do you know how God establishes the clouds and makes the lightning bolts to flash in them?
From the Latin
Dost thou know when God commanded the rains, to shew his light of his clouds?
Simplified
Do you know how God controls the clouds, or makes his lightning flash from them?
Have you knowledge of God's ordering of his works, how he makes the light of his cloud to be seen?
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 is supported by the Septuagint, where five of the seven words match directly. The Dead Sea Scrolls, while partially restored, align closely with the Masoretic Text, indicating consistency among ancient witnesses.
הֲ֭תֵדַע בְּשׂוּם־ אֱל֣וֹהַּ עֲלֵיהֶ֑ם וְ֝הוֹפִ֗יעַ א֣וֹר עֲנָנֽוֹ׃
5 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.
[התדע] בשום [אלוה] [עלי׳הם] [והופיע] [אור] [עננ׳ו]
nothing on the leather here — 1 partly restored, 6 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 37:15
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.
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Part | V-Qal-Imperf-2ms — Particle · verb qal imperfect second person masculine singularHTi/Vqi2ms
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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)
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…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Sp3mp — Preposition · suffixHR/Sp3mp
יָפַע (yapha`) is a Hebrew verb that primarily appears in the Hiphil form, meaning to shine out or forth, send out beams, or cause to shine. The entries consistently emphasize its association with light and brightness.
[יָפַע] vb. only Hiph. shine out or forth, send out beams, cause to shine
base
H3313 [יָפַע] only Hiph. shine out or forth, send out beams, cause to shine
3313 yapha` yaw-fah'
a primitive root; to shine:--be light, shew self, (cause to)
shine (forth).
יָפַע (ya.pah) — to shine.
1) to shine, shine forth or out, cause to shine, send out beams
1a) (Hiphil)
1a1) to shine out, shine forth, send out beams
1a2) to cause to shine
Conj | V-Hiphil-Perf-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
אוֹר (or) means 'light' and encompasses various forms of illumination, including daylight, dawn, and the light of heavenly bodies like the sun and stars. It can also refer to metaphorical concepts such as the light of life, prosperity, and instruction, as well as Yahweh as a source of light.
אוֹר 121 n.m. light
light as diffused in nature, light of day
morning light, dawn
light of the heavenly luminaries
daylight
lightning
light of lamp
light of life
light of prosperity
light of instruction
light of face
Yahweh
base
H216 אוֹר light . light as diffused in nature, light of day
. morning light, dawn
. light of the heavenly luminaries
. daylight
. lightning
. light of lamp
. light of life
. light of prosperity
. light of instruction
. light of face
. Yahweh
216 'owr ore
from 215; illumination or (concrete) luminary (in every
sense, including lightning, happiness, etc.):--bright, clear,
+ day, light (-ning), morning, sun.
see HEBREW for 0215
אוֹר (or) — light.
1) light
1a) light of day
1b) light of heavenly luminaries (moon, sun, stars)
1c) day-break, dawn, morning light
1d) daylight
1e) lightning
1f) light of lamp
1g) light of life
1h) light of prosperity
1i) light of instruction
1j) light of face (fig.)
1k) Jehovah as Israel's light
N-cs — Noun common · feminine singular constructHNcfsc
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…
עָנָן (anan) means 'cloud' and can refer to a cloud-mass or a theophanic cloud, which is a divine manifestation. It is derived from the root word עָנָה (anah). The term is used in contexts related to weather and divine presence.
עָנָן 87 n.m. cloud-mass, cloud
cloud-mass
cloud of incense
base
H6051 עָנָן cloud-mass, cloud
6051 `anan aw-nawn'
from 6049; a cloud (as covering the sky), i.e. the nimbus or
thunder-cloud:--cloud(-y).
see HEBREW for 06049
עָנָן (a.nan) — cloud.
1) cloud, cloudy, cloud-mass
1a) cloud-mass (of theophanic cloud)
1b) cloud
Aramaic equivalent: a.nan (עֲנָן "cloud" H6050)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms