Job 37:20 — Word Study
WLCהַֽיְסֻפַּר־ ל֭וֹ כִּ֣י אֲדַבֵּ֑ר אִֽם־ אָ֥מַר אִ֝֗ישׁ כִּ֣י יְבֻלָּֽע׃
BSAShould He be toldçâphar▸ [the Almighty, God, informed, notified] thatkîy I want to speakdâbar▸ [desire, wish, communicate, express] Would a manʼîysh [human, individual] askʼâmar■ [request, wish] to be swallowed upbâlaʻ▸ [consumed, destroyed, annihilated]
| Greek | English | Parsing |
|---|---|---|
| הַֽיְסֻפַּר־ | ¿ will it be recounted | Particle, verb pual imperfect third person masculine singular |
| ל֭וֹ | to him | Preposition, suffix |
| כִּ֣י | that | Particle |
| אֲדַבֵּ֑ר | I will speak | Verb, Piel, imperfect first person common singular |
| אִֽם־ | or? | Particle |
| אָ֥מַר | did he say | Verb, Qal, perfect third person masculine singular |
| אִ֝֗ישׁ | anyone | Noun common, masculine singular absolute |
| כִּ֣י | that | Particle |
| יְבֻלָּֽע׃ | he will be swallowed up | Verb, Pual, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Should He be told that I want to speak? Would a man ask to be swallowed up ? |
| KJV | Shall it be told him that I speak? if a man speak, surely he shall be swallowed up. |
| ASV | Shall it be told him that I would speak? Or should a man wish that he were swallowed up? |
| YLT | Is it declared to Him that I speak? If a man hath spoken, surely he is swallowed up. |
| WEB | Will it be told him that I would speak? Or should a man wish that he were swallowed up? |
| BBE | How may he have knowledge of my desire for talk with him? or did any man ever say, May destruction come on me? |
The translations agree on the essence of the verse, with variations in specific wording.
The sentence consists of two main clauses, with the second clause serving as a rhetorical question that emphasizes Job's despair.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
verbדָבַר
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 37:20
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 Majestygenerated
Job 37:20 captures Job's struggle to communicate with God amidst the overwhelming majesty of creation. In this passage, Job reflects on the impossibility of fully expressing his thoughts to the Almighty, emphasizing the vast gap between human understanding and divine power. This theme resonates throughout Job's discourse, showcasing the tension between human limitations and God's greatness, as seen in the surrounding verses that highlight the awe-inspiring nature of God's creation and authority.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 139:4 | Even before a word is on my tongue, You know all about it, O LORD. |
| 2 | Matthew 12:36–37 | But I tell you that men will give an account on the day of judgment for every careless word they have spoken. |
| 3 | Job 6:3 | For then it would outweigh the sand of the seas— no wonder my words have been rash. |
| 4 | Job 11:7–8 | Can you fathom the deep things of God or discover the limits of the Almighty? |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — דָבַר, 'a.da.Bergenerated
The verb דָבַר (dabar) means 'to speak' and encompasses a range of actions including declaring, commanding, and conversing. It suggests a dynamic interaction, where Job expresses his desire to communicate with God, reflecting the human need for dialogue with the divine.
In this context, Job uses the first-person form to indicate his intention to speak, highlighting the personal nature of his plea. The verb's use in the Piel stem indicates an active engagement in communication, underscoring the urgency of Job's desire to articulate his thoughts.
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: the first poses a rhetorical question about informing God, and the second questions the desire of a man to be consumed. The structure emphasizes Job's contemplation of God's omniscience and the absurdity of his own predicament.
The finite verbs הַֽיְסֻפַּר־ and יְבֻלָּֽע׃ govern the clauses, with Job's desire to speak juxtaposed against the imagery of being swallowed up, creating a stark contrast that highlights his emotional turmoil.
Septuagint Backgroundgenerated
The Septuagint translates הַֽיְסֻפַּר־ as γραμματεύς, meaning 'scribe' or 'writer,' which suggests a focus on the act of recording or recounting. This choice may imply that Job feels his words need to be documented or acknowledged.
For יְבֻלָּֽע׃, the translation κατασιωπήσω indicates a strong sense of being silenced or engulfed, which aligns with the themes of destruction and loss of voice present in Job's lament.
In plain words — the whole versegenerated
Job 37:20 presents Job questioning if God needs to be informed of his desire to speak and whether a man would desire to be consumed. This reflects Job's struggle to communicate with God amidst his suffering, emphasizing the vast difference between human thoughts and divine understanding.
Frequently Asked Questionsgenerated
Job is expressing the futility of trying to inform God of his desires, highlighting God's omniscience and the limitations of human communication.
This rhetorical question underscores the absurdity of willingly seeking destruction, reflecting Job's despair and the depth of his suffering.
This verse encapsulates Job's struggle with understanding God's ways and the nature of suffering, themes that permeate the entire book.
Job's questions remind us of the importance of honest dialogue with God, even in our moments of confusion and pain.
Reflection Questionsgenerated
- What are some ways I can express my feelings to God, even when I feel overwhelmed?
- How do I reconcile my understanding of God's omniscience with my desire to communicate my struggles?
- In what situations have I felt like Job, questioning the purpose of my suffering?
- How can I find comfort in knowing that God hears my unspoken thoughts?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing the nature of divine communication and human understanding, as seen in the writings of Julian of Eclanum and Gregory the Dialogist.
“But now they do not see the light; suddenly the sky is covered with clouds; and the passing wind will drive them away.” With his words he demonstrates how they do not see the light he demonstrates with his words by saying,Early Church Fathers on Job 37 →
Who will tell Him the things which I say? Even if a man shall speak, he shall be swallowed up. As if he plainly said; The unheard truths which I declare to Him, from an acute sense of His praises, who can repeat,Early Church Fathers on Job 37 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 37:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShall it be told him that I speak?.... And what I speak? there is no need of it, since he is omniscient, and knows every word that is spoken by men; or is anything I have said concerning him, his
Read John Gill on Job 37 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShall it be told him that I speak? if a man speak, surely he shall be swallowed up. What I, a mortal, say against God's dealings is not worthy of being told HIM.
Read Robert Jamieson on Job 37 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat I speak, Heb. that I will speak. Shall I send, or who dare carry, a challenge from me to God, or a message that I am ready and desirous to debate with him concerning his proceedings? This indeed thou hast done in effect, but far be such presumption from me. If a man speak; if a man should be so bold and venturous to enter the lists with God. He shall be swallowed up with the sense of God’ s infinite majesty and spotless purity.
Read Matthew Poole on Job 37 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 37:20 Shall it be told him that I speak? if a man speak, surely he shall be swallowed up.Ver. 20. Shall it be told him that I speak?] An in acta referetur ei, si loquar? Shall it be recorded before him? &c. q.d. Then woe be to me, for I am sure to rue it; yea, and (without mercy) to be ruined for it. Did not Enoch, the seventh from Adam, prophesy long since, saying, "Behold, the Lord cometh to execute judgment upon all, and to convince them of all their hard speeches which ungodly sinners have spoken against him," Judges 1:14-15. If a man speak, surely he shall be swallowed up] If he speak in thy behalf, or after thine example, presuming to control God’ s works, and to quarrel his…
Read John Trapp on Job 37 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Be swallowed up.—The sense will vary, according as we understand this of God or of the sun. In the first case, it is a simple expression of awe at God’s majesty: “Shall it be told Him that I would speak? If a man speak, surely he shall be swallowed up;” but unquestionably the sense is clearer if we understand it of the sun: “Shall it be told of him? Shall I, indeed, speak it? or hath any man ever ventured to say, in such a case, that the sun is swallowed up, extinguished?”
Read Charles John Ellicott on Job 37 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Shall it be told him that I speak?] Shall I dare to whisper even before God? And suppose any one were to accuse me before him for what I have spoken of him, though that has been well intended, how should I be able to stand in his presence? I should be swallowed up in consternation, and consumed with the splendour of his majesty. But in what state art thou? What hast thou been doing? Thou hast arraigned God for his government of the world; thou hast found fault with the dispensations of his providence; thou hast even charged him with cruelty! What will become of THEE?
Read AdamClarke on Job 37 →
CambridgeThe Cambridge Bible for Schools and Colleges20. The verse means, Shall it be told him that I would speak? Or shall a man wish that he should be swallowed up? Elihu recoils from the thought of going into God’s presence to strive with Him; such daring presumption would be voluntarily to court destruction. The words “shall a man wish?” are lit. has a man said or commanded? i. e. has any one ever voluntarily ordered his own annihilation? Nothing other than this does the man do who ventures to contend with the Almighty.
Read Cambridge on Job 37 →
Albert Barnes1798–1870Barnes' Notes on the BibleShall it be told him that I speak? - Still the language of profound awe and reverence, as if he would not have it even intimated to God that he had presumed to say anything in regard to him, or with
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
Should He be told that I want to speak? Would a man ask to be swallowed up ?
Will it be told him that I would speak? Or should a man wish that he were swallowed up?
Should He be told that I want to speak? Would a man ask to be swallowed up?
Should he be informed that I want to speak? If a man speaks, surely he would be swallowed up!
Tyndale line
Shall it be told him that I speak? if a man speak, surely he shall be swallowed up.
Shall it be told him that I would speak? Or should a man wish that he were swallowed up?
Shall it be told him that I would speak? or should a man wish that he were swallowed up?
Shall it be told him that I speak? If a man shall speak, surely he will be swallowed up.
Shall it be told him when I speake? or shall man speake when he shalbe destroyed?
Strictly literal
Shall it be told him if I would speak? if a man [so] say, surely he shall be swallowed up.
Is it declared to Him that I speak? If a man hath spoken, surely he is swallowed up.
Is it declared to Him that I speak? If a man has spoken, surely he is swallowed up.
Can [all] be related of him, when I speak [ever so much]? or if a man talk [of him] even till he be swallowed up [in death]?
Should he be told that I wish to speak with him? Would a person wish to be swallowed up?
From the Latin
Who shall tell him the things I speak? even if a man shall speak, he shall be swallowed up.
Simplified
Should God be told that I want to speak? Anyone who wanted to would be destroyed!
How may he have knowledge of my desire for talk with him? or did any man ever say, May destruction come on me?
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 show significant agreement, with 6 of the 9 words matched. This indicates a consistent understanding of the verse's content across these ancient witnesses, though the Septuagint's word order and articles differ from the Hebrew.
הַֽיְסֻפַּר־ ל֭וֹ כִּ֣י אֲדַבֵּ֑ר אִֽם־ אָ֥מַר אִ֝֗ישׁ כִּ֣י יְבֻלָּֽע׃
6 of the 9 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 37:20
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.
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
Part | V-Pual-Imperf-3ms — Particle · verb pual imperfect third person masculine singularHTi/VPi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
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
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
HTc — ParticleHTc
בָּלַע (bala) is a Hebrew verb meaning to swallow down or engulf. It encompasses various forms, including actions of devouring and being consumed, as well as figurative uses like squandering. The entries indicate that it can be used in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, each with slightly different nuances.
בָּלַע vb. swallow down, swallow up, engulf
Qal
swallow down
swallow up, engulf
Niph. swallowed up, i.e. devastated
Pi.
swallow
swallow up, engulf
Pu. be swallowed up
Hithp. their wisdom is all gone, ‘they are at their wit’s end’
base
H1104 בָּלַע swallow down, swallow up, engulf
1104 bala` baw-lah'
a primitive root; to make away with (specifically by
swallowing); generally, to destroy:--cover, destroy, devour,
eat up, be at end, spend up, swallow down (up).
בָּלַע (ba.la) — to swallow up.
1) to swallow down, swallow up, engulf, eat up
1a) (Qal)
1a1) to swallow down
1a2) to swallow up, engulf
1b) (Niphal) to be swallowed up
1c) (Piel)
1c1) to swallow
1c2) to swallow up, engulf
1c3) squandering (fig.)
1d) (Pual) to be swallowed up
1e) (Hithpael) to be ended
V-Pual-Imperf-3ms — Verb · Pual · imperfect third person masculine singularHVPi3ms
