Job 38:25 — Word Study
WLCמִֽי־ פִלַּ֣ג לַשֶּׁ֣טֶף תְּעָלָ֑ה וְ֝דֶ֗רֶךְ לַחֲזִ֥יז קֹלֽוֹת׃
BSAWhomîy [the one responsible, by whom] cutspâlag■ a channeltᵉʻâlâh [divides, clears a path] for the floodsheṭeph [overflowing of waters, downpour] or clears a pathderek [way, road] forchăzîyz the thunderboltqôwl [lightning, flash of lightning]
| Greek | English | Parsing |
|---|---|---|
| מִֽי־ | who? | Pronoun |
| פִלַּ֣ג | does he divide | Verb, Piel, perfect third person masculine singular |
| לַשֶּׁ֣טֶף | for the flood | Preposition, noun common masculine singular absolute |
| תְּעָלָ֑ה | a channel | Noun common, feminine singular absolute |
| וְ֝דֶ֗רֶךְ | and a path | Conjunction, noun common both singular absolute |
| לַחֲזִ֥יז | for [the] storm of | Preposition, noun common masculine singular construct |
| קֹלֽוֹת׃ | thunder claps | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who cuts a channel for the flood or clears a path for the thunderbolt, |
| KJV | Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder; |
| ASV | Who hath cleft a channel for the waterflood, Or the way for the lightning of the thunder; |
| YLT | Who hath divided for the flood a conduit? And a way for the lightning of the voices? |
| WEB | Who has cut a channel for the flood water, or the path for the thunderstorm, |
| BBE | By whom has the way been cut for the flowing of the rain, and the flaming of the thunder; |
There are no significant differences in the translations of this verse.
The sentence consists of a main clause followed by a subordinate clause, presenting two actions related to God's control over nature.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbפָּלַג
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 38:25
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 Questions to Jobgenerated
Job 38:25 is part of a larger discourse where God poses a series of questions to Job, challenging him to consider the vastness of creation and the power of the Creator. This passage illustrates God's authority over nature, using imagery of floods and thunderbolts to convey His control over chaotic forces.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 28:26 | when He set a limit for the rain and a path for the thunderbolt, |
| 2 | Job 36:27–28 | For He draws up drops of water which distill the rain from the mist, |
| 3 | Job 37:3–6 | He unleashes His lightning beneath the whole sky and sends it to the ends of the earth. |
| 4 | Psalm 29:3–10 | The voice of the LORD is over the waters; the God of glory thunders; the LORD is heard over many waters. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — מִי, mi-generated
The word מִי (mi) is an interrogative pronoun used to ask questions about identity, meaning 'who?' or 'whose?'. It often introduces rhetorical questions, emphasizing the speaker's authority and the gravity of the inquiry.
In this context, it sets the stage for a profound reflection on God's sovereignty, inviting Job to ponder who possesses the power to control the elements.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, rendering it similarly across versions.
Sentence Structuregenerated
The finite verb פִלַּ֣ג (palag), meaning 'does he divide', governs the main clause, which is a question about the action of cutting a channel. The structure emphasizes the action being queried, with the subject מִי (mi) leading the inquiry.
The sentence is built around a series of clauses that explore God's control over natural phenomena, with the main action being divided into specific instances of divine intervention.
Septuagint Backgroundgenerated
The Septuagint translates מִי as τίς (tis), maintaining the interrogative nature of the original. This choice underscores the rhetorical questioning employed by God.
The verb פִלַּג is rendered as ἡτοίμασεν (hetoimasen), which implies preparation or arrangement, suggesting a broader interpretation of God's creative acts.
In plain words — the whole versegenerated
Job 38:25 presents God asking Job who has the power to create channels for floods or paths for lightning. This verse highlights God's control over nature and the forces that can overwhelm humanity.
Frequently Asked Questionsgenerated
This question emphasizes God's sovereignty and power over the natural world, illustrating that only He has the authority to control such forces.
These images represent chaotic and powerful natural phenomena, reinforcing the idea that God is in command of even the most overwhelming aspects of creation.
This verse is part of God's response to Job, reminding him of the vastness of creation and the limits of human understanding in the face of divine authority.
We can learn about the importance of humility and recognizing our place in relation to God's power and wisdom in the universe.
Reflection Questionsgenerated
- How do I see God's hand in the natural world around me?
- What does it mean to acknowledge God's sovereignty in my life?
- In what ways can I respond to the overwhelming situations I face, knowing that God is in control?
- How can I cultivate a deeper understanding of God's power as revealed in creation?
The early church on this verse — how the Fathers read it
The verse has been referenced by early church fathers, such as Gregory the Dialogist, who discusses God's authority over natural phenomena.
Who hath given a course for the most violent shower, and a way for the sounding thunder? If, as we said before, that persecution in the regions of Judaea is designated by the name of divided heat,Early Church Fathers on Job 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 38:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho hath divided a watercourse for the overflowing of waters,.... For a very large shower of rain, as the Vulgate Latin version: for this is not to be understood of an aqueduct, channel, or canal
Read John Gill on Job 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder; Waters. Rain falls, not in a mass on one spot, but in countless separate canals in the air marked out for them.
Read Robert Jamieson on Job 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor the overflowing of waters; for the showers of rain which come down out of the clouds, orderly, moderately, and gradually, as if they were conveyed in pipes or channels; which, without the care of God’ s providence, would fall confusedly, and all together; and, instead of refreshing, would overwhelm the earth. For the lightning of thunder, i.e. for that lightning which, breaking out of the cloud with violence, causeth thunder. Or, for lightning and thunder. Who opened a passage for them out of the cloud in which they were imprisoned? And these are here joined with the rain, because they are commonly accompanied with great showers of rain; which is here noted as a wonderful work of God…
Read Matthew Poole on Job 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 38:25 Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder; Ver. 25. Who hath divided (or derived) a watercourse for the overflowing of waters] That is, the waterclouds, for the pouring out of rain, velut per canales et tubulos, as by pipes and conveyances, wheresoever God pleaseth, men being amazed at those miracles of nature; is it not the Lord alone? He it is who divideth the deluge of waters; as it were, draining them into certain furrows which would otherwise fall down from heaven all at once, and make great spoil here below. Or a way for the lightning of thunder] Nimbo sonoro, saith Tremellius. See Job 28:6.
Read John Trapp on Job 38 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Who hath divided a watercourse.—Rather, cleft a channel for the water-flood.
Read Charles John Ellicott on Job 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Divided a water-course] The original תעלה tealah, from עלה alah, to ascend, may signify rather a cloud, or clouds in general, where the waters are stored up. I cannot see how the overflowings or torrents of water can be said to ascend any other way than by evaporation; and it is by this Divine contrivance that the earth is not only irrigated, but even dried; and by this means too much moisture is not permitted to lie upon the ground, which would not only be injurious to vegetation, but even destroy it. But query, may not a waterspout be intended? A way for the lightning of thunder] "A path for the bolt of thunder." God is represented as directing the course even of the lightning…
Read AdamClarke on Job 38 →CambridgeThe Cambridge Bible for Schools and Colleges25. for the overflowing of waters] Rather, for the rain-flood. The second clause indicates that by the “watercourse” is meant the conduit (Isaiah 7:3) or channel cut through the arch of the heavens, down which the rain-flood pours to the earth. In like manner the lightning follows a track or path prepared for it through the heavens.
Read Cambridge on Job 38 →Albert Barnes1798–1870Barnes' Notes on the BibleWho hath divided a water-course for the overflowing of waters - That is, for the waters that flow down from the clouds.
Read Albert Barnes on Job 38 →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
Who cuts a channel for the flood or clears a path for the thunderbolt,
Who has cut a channel for the flood water, or the path for the thunderstorm,
Who cuts a channel for the flood or clears a path for the thunderbolt,
Who carves out a channel for the heavy rains, and a path for the rumble of thunder,
Tyndale line
Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder;
Who hath cleft a channel for the waterflood, Or the way for the lightning of the thunder;
Who hath cleft a channel for the waterflood, or a way for the lightning of the thunder;
Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder;
Who hath deuided the spowtes for the raine? or the way for the lightning of ye thunders,
Strictly literal
Who hath divided a channel for the rain-flood, and a way for the thunder's flash;
Who hath divided for the flood a conduit? And a way for the lightning of the voices?
Who has divided a conduit for the flood? And a way for the lightning of the voices?
Who hath divided off watercourses for the overflowing rain, and a way for the lightning [that is followed by] thunders,
Who has created the channels for the floods of rain, or who has made a path for the thunder,
From the Latin
Who gave a course to violent showers, or a way for noisy thunder:
Simplified
Who cuts a channel for the rain to flow? Who creates a path for the thunderbolt?
By whom has the way been cut for the flowing of the rain, and the flaming of the thunder;
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 content, with five of the seven words matched. The Septuagint's word order and articles differ, reflecting its own syntactical choices while preserving the essence of the Hebrew text.
מִֽי־ פִלַּ֣ג לַשֶּׁ֣טֶף תְּעָלָ֑ה וְ֝דֶ֗רֶךְ לַחֲזִ֥יז קֹלֽוֹת׃
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.
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 38:25
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
פָּלַג (palag) is a Hebrew verb meaning to split or divide, both literally and figuratively. It has forms in different stems, such as Niphal, indicating a passive action of being divided, and Piel, which involves actively cleaving or dividing. The word appears in contexts like dividing the earth or speech.
[פָּלַג] vb. split, divide
Niph. the earth was divided
Pi.
cleave a channel for rain
divide their speech (their counsels).
base
H6385 פָּלַג split, divide
6385 palag paw-lag'
a primitive root; to split (literally or
figuratively):--divide.
פָּלַג (pa.lag) — to divide.
1) to divide, split
1a) (Niphal) to be split, be divided
1b) (Piel)
1b1) to split, cleave
1b2) to divide
Aramaic equivalent: pe.lag (פְּלַג "to divide" H6386)
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
di-vid': It is difficult to decide whether ragha` (Job 26:12; Isa 51:15; Jer 31:35) should be rendered "to stir up" or "to still." The Hebrew has both meanings. Some render "He causes the sea to tremble." the Revised Version (British and American) reads "to stir" in text and "to still" in margin, while the King James Version has "to divide" in all three cases. 2Ch 35:13, "carried them quickly" (the King James Version "divided them speedily"). Since cholaq, may mean either "to distribute" or "to be smooth," Ho 10:2 reads "their heart is divided" in the text, but offers "smooth" in margin (the King James Version…
שֶׁ֫טֶף (sheteph) refers to a flood, either literally or figuratively, and can also imply an overflowing or deluge. It is derived from a related word, שֶׁצֶף (shetsaph), which also means overflowing. The term captures the idea of a significant downpour or inundation.
שֶׁ֫טֶף, שֶׁ֫צֶף n.m. flood
base
H7858 שֶׁ֫טֶף, שֶׁ֫צֶף, שֵׁטֶף
7858 sheteph sheh'-tef
or sheteph {shay'-tef}; from 7857; a deluge (literally or
figuratively):--flood, outrageous, overflowing.
see HEBREW for 07857
שֶׁ֫טֶף (she.teph) — flood.
flood, downpour
Also means: she.tseph (שֶׁצֶף "overflowing" H8241)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
flud:
In the King James Version not less than 13 words are rendered "flood," though in the Revised Version (British and American) we find in some passages "river," "stream," "tempest," etc. The word is used for: the deluge of Noah, mabbul (Ge 6:17 ff); kataklusmos (Mt 24:38,39; Lu 17:27); the waters of the Red Sea, nazal (Ex 15:8); the Euphrates, nahar, "Your fathers dwelt of old time on the other side of the flood". (the Revised Version (British and American) "beyond the River" Jos 24:2): the Nile, ye'or, "the flood (the Revised Version (British and American) "River") of Egypt" (
Flood
An event recorded in Gen. 7 and 8. (See DELUGE.) In Josh. 24:2, 3, 14, 15, the word “flood” (R.V., “river”) means the river Euphrates. In Ps. 66:6, this word refers to the river Jordan.
[NOAH]
See DELUGE.
The Hebrew word תְּעָלָה (te'alá) has two main meanings: it refers to a water-course or conduit used for irrigation, and it also denotes healing, particularly in the context of a bandage or plaster for wounds. The word is built from the root meaning to raise or elevate water, and it appears in contexts related to both irrigation and medical care.
תְּעָלָה n.f. water-course
water-course, conducted for irrigation; hence poet., channel for rain
conduit
trench
base
תְּעָלָה n.f. healing (of new flesh and skin forming over wound)
base
H8585a תְּעָלָה water-course . . water-course, conducted for irrigation; hence poet., channel for rain
. conduit
. trench
H8585b תְּעָלָה healing
8585 t`alah teh-aw-law'
from 5927; a channel (into which water is raised for
irrigation); also a bandage or plaster (as placed upon a
wound):--conduit, cured, healing, little river, trench,
watercourse.
see HEBREW for 05927
תְּעָלָה (te.a.lah) — conduit.
conduit, water course, trench
תְּעָלָה (te.a.lah) — healing.
1) healing (of new flesh and skin forming over wound)
1a) (CLBL) bandage, plaister (for healing of wound)
N-fs — Noun common · feminine singular absoluteHNcfsa
chan'-el ('aphiq (root 'aphaq, "to hold or contain," "to be strong"; compare Arabic 'afaq "to overcome" and 'afiq, "preeminent"); shibboleth (shabhal, "to go," "to go up or grow," "to flow"; compare Arabic 'asbal, "to flow," "to rain," "to put forth ears"; sabalat, "an ear of grain"; sabil, "a road," "a public fountain")): In Job 12:21; 40:18; 41:15 we have 'aphiq in the sense of "strong" (but compare 40:18, the Revised Version (British and American) "tubes" (of brass)). Elsewhere it is translated "river," "brook," "stream," "channel" or "watercourse." Shibboleth (in the dialect of Ephraim cibboleth (Jud 12:6)) means "an ear of grain" (Ge 41:5 ff; Ru 2:2;
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Conj | N-cs — Conjunction · noun common both singular absoluteHC/Ncbsa
חֲזִיז (chaziyz) refers to a phenomenon associated with storms, specifically lightning or a lightning flash. It is derived from an unused root meaning to glare, and the entries consistently describe it as a bright cloud or thunderbolt.
[חֲזִיז] n.[m.] thunder-bolt, lightning-flash
base
H2385 חֲזִיז
2385 chaziyz khaw-zeez'
from an unused root meaning to glare; a flash of
lightning:--bright cloud, lightning.
חֲזִיז (cha.ziz) — lightning.
thunderbolt, lightning flash, lightning, storm, cloud
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
N-mp — Noun common · feminine plural absoluteHNcfpa