Job 39:1 — Word Study
WLCהֲיָדַ֗עְתָּ עֵ֭ת לֶ֣דֶת יַעֲלֵי־ סָ֑לַע חֹלֵ֖ל אַיָּל֣וֹת תִּשְׁמֹֽר׃
BSADo you knowyâdaʻ■ [have knowledge of, understand] whenʻêth mountainçelaʻ goatsyâʻêl [wild goats of the rock, ibex] give birthyâlad [beget, bring forth young] Have you watchedshâmar▸ [observed, marked] the doeʼayâlâh [female deer, gentle one] bear her fawnchûwl [give birth to, calve, young one, offspring]
| Greek | English | Parsing |
|---|---|---|
| הֲיָדַ֗עְתָּ | ¿ do you know | Particle, verb qal perfect second person masculine singular |
| עֵ֭ת | [the] time of | Noun common, both singular construct |
| לֶ֣דֶת | [the] bringing forth of | Verb, Qal, infinitive construct common |
| יַעֲלֵי־ | mountain goats of | Noun common, masculine plural construct |
| סָ֑לַע | rock | Noun common, masculine singular absolute |
| חֹלֵ֖ל | [the] giving birth of | Verb, Piel, infinitive construct common |
| אַיָּל֣וֹת | does | Noun common, feminine plural absolute |
| תִּשְׁמֹֽר׃ | do you watch? | Verb, Qal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Do you know when mountain goats give birth? Have you watched the doe bear her fawn? |
| KJV | Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve? |
| ASV | Knowest thou the time when the wild goats of the rock bring forth? Or canst thou mark when the hinds do calve? |
| YLT | Hast thou known the time of The bearing of the wild goats of the rock? The bringing forth of hinds thou dost mark! |
| WEB | “Do you know the time when the mountain goats give birth? Do you watch when the doe bears fawns? |
| BBE | Have you knowledge of the rock-goats? or do you see the roes giving birth to their young? |
Where they part company is יָדַע — see How Translations Differ.
Two main clauses with subordinate phrases clarify the subjects and actions, emphasizing the inquiry into knowledge.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַיָּלָה
verbיָלַד
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 39:1
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 Wisdom in Creationgenerated
Job 39:1 presents a rhetorical question from Job, highlighting the understanding of natural processes, specifically the birthing of mountain goats and does. This inquiry emphasizes the contrast between human knowledge and divine wisdom, as Job reflects on God's intricate design in the animal kingdom. The surrounding verses continue this theme, exploring the behavior of these animals and further illustrating the vastness of God's creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 24:2 | So Saul took three thousand chosen men from all Israel and went to look for David and his men in the region of the Rocks of the Wild Goats. |
| 2 | Psalm 104:18 | The high mountains are for the wild goats, the cliffs a refuge for the rock badgers. |
| 3 | Psalm 29:9 | The voice of the LORD twists the oaks and strips the forests bare. And in His temple all cry, “Glory!” |
| 4 | Jeremiah 14:5 | Even the doe in the field deserts her newborn fawn because there is no grass. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יָדַע, ha.ya.Da'.tagenerated
The verb יָדַע (yada`) means 'to know' and encompasses a broad spectrum of understanding, from simple awareness to deep comprehension. It implies an intimate knowledge that can come from observation and experience, as seen in various contexts throughout the Hebrew Bible.
In this verse, the use of יָדַע suggests a challenge to the reader's awareness of the natural world, prompting reflection on what is known versus what is beyond human grasp. The parsing indicates it is a perfect verb in the second person masculine singular, directly addressing the reader.
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 two main clauses, each beginning with a verb: יָדַעְתָּ (do you know) and תִּשְׁמֹֽר (do you watch?). The structure emphasizes the inquiries about the natural world, with the subjects being the mountain goats and does, respectively.
The order of the clauses places emphasis on the act of knowing and observing, drawing the reader into a contemplation of their own understanding of creation.
Septuagint Backgroundgenerated
The Septuagint translates יָדַע as ἔγνως (egnōs), which carries a similar meaning of knowledge or understanding. This choice indicates a direct engagement with the concept of awareness in the context of God's creation.
The LXX maintains the rhetorical nature of the questions, inviting the reader to reflect on their own limitations in understanding the natural world.
In plain words — the whole versegenerated
Job 39:1 asks if you know when mountain goats give birth and if you have watched does bear their fawns. This verse highlights the complexity of nature and God's wisdom in creation, suggesting that there are things beyond human knowledge.
Frequently Asked Questionsgenerated
Job uses these examples to illustrate the depth of God's knowledge and the limitations of human understanding.
Rhetorical questions engage the reader and provoke thought about the complexities of nature and God's creation.
It reflects the overarching theme of God's sovereignty and wisdom in contrast to human suffering and ignorance.
We can appreciate the intricacies of nature and recognize that there are aspects of life that are beyond our comprehension.
Reflection Questionsgenerated
- In what ways do I see God's wisdom reflected in the natural world around me?
- How can I cultivate a deeper understanding of the things I observe in nature?
- What are some examples in my life where I have recognized my limitations in understanding?
- How does contemplating God's creation impact my faith and perspective on life?
The early church on this verse — how the Fathers read it
Early commentators like John Chrysostom and Gregory the Dialogist reflect on this verse, discussing the nature of God's creation and the limitations of human understanding.
He is right in saying, “Have you protected the calving of the hinds?” Since flight, fear and anxiety are usual in this kind of animal, which never ceases from leaping and galloping, how, he says, can it not abort,Early Church Fathers on Job 39 →
Knowest thou the time when the wild goats bring forth in the rocks, or hast thou observed the hinds when they calve? 36. The southern part of the world calls birds, which inhabit the streams of the Nile,Early Church Fathers on Job 39 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 39:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleKnowest thou the time when the wild goats of the rock bring forth?.... Which creatures are so called, because they dwell among the rocks (d) and run upon them; and though their heads are loaded with
Read John Gill on Job 39 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryKnowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve? Even wild beasts, cut off from all care of man, are cared for by God at their seasons of greatest need.
Read Robert Jamieson on Job 39 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJOB CHAPTER 39 Of the wild goats and hinds, ; the wild ass, ; the unicorn, ; the peacock, stork, and ostrich, ; the horse, ; the hawk; the eagle, . These creatures, not fully known to Job, or governed by him, are sufficient to convince him that he is no fit judge of the counsels of God. Knowest thou the time, that thou mayst then go to them, and afford them thy help in their hard work? The wild goats of the rock; which dwell in high and steep rocks, where no man can come. See . Bring forth; which they do with great difficulty, as is implied, , and noted by philosophers, wherein they have no assistance from men, but only from God. When the hinds do calve; when God by his secret instinct…
Read Matthew Poole on Job 39 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 39:1 Knowest thou the time when the wild goats of the rock bring forth? [or] canst thou mark when the hinds do calve?Ver. 1. Knowest thou the time when the wild goats of the rock bring forth?] The history of the living creatures is of singular use we see to set forth the goodness, power, wisdom, and other of God’ s attributes clearly shining in them. And therefore they have very well deserved all sorts who have put forth such histories and discourses; as Aristotle, Aelian, Pliny, Gesner, Aldobrandinus, &c., of whom I may say, as once Eneas Sylvius (afterwards Pope Plus II.) did of learning in general, that popular men should esteem them as silver, noblemen as gold, princes as pearls…
Read John Trapp on Job 39 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXXIX Several animals described: the wild goats and hinds, 1-4. The wild ass, 5-8. The unicorn, 9-12. The peacock and ostrich, 13-18. The war-horse, 19-25. The hawk, 26. And the eagle and her brood, 27-30. NOTES ON CHAP. XXXIX Verse 1. Knowest thou the time] To know time, c., only, was easy, and has nothing extraordinary in it but the meaning of these questions is, to know the circumstances, which have something peculiarly expressive of God's providence, and make the questions proper in this place. Pliny observes, that the hind with young is by instinct directed to a certain herb, named seselis, which facilitates the birth. Thunder, also, which looks like the more immediate hand of…
Read AdamClarke on Job 39 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Job 39:1-4. The goats of the rock and the hinds.
Read Cambridge on Job 39 →Albert Barnes1798–1870Barnes' Notes on the BibleKnowest thou, the time when the wild goats of the rock bring forth? - That is, the particular season when the mountain goats bring forth their young.
Read Albert Barnes on Job 39 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleβ. The questions thus far propounded must have profoundly impressed Job with a sense of his insignificance; another, and more important view of himself, he is now to take in the mirror of nature — a
Read Daniel Denison Whedon on Job 39 →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 when mountain goats give birth? Have you watched the doe bear her fawn?
“Do you know the time when the mountain goats give birth? Do you watch when the doe bears fawns?
“Do you know when mountain goats give birth? Have you watched the doe bear her fawn?
“Are you acquainted with the way the mountain goats give birth? Do you watch as the wild deer give birth to their young?
Tyndale line
Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve?
Knowest thou the time when the wild goats of the rock bring forth? Or canst thou mark when the hinds do calve?
Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve?
Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve?
Wilt thou hunt the pray for the lyon? or fill the appetite of the lyons whelpes,
Strictly literal
Knowest thou the time when the wild goats of the rock bring forth? dost thou mark the calving of the hinds?
Hast thou known the time of The bearing of the wild goats of the rock? The bringing forth of hinds thou dost mark!
“Have you known the time of || The bearing of the wild goats of the rock? Do you mark the bringing forth of does?
Knowest thou the time when the chamois of the rock bring forth? or markest thou when the hinds do calve?
Do you know at what time the wild goats in the rocks bear their young? Can you watch when the deer are having their fawns?
From the Latin
Knowest thou the time when the wild goats bring forth among the rocks, or hast thou observed the hinds when they fawn?
Simplified
“Do you know when the wild goats give birth? Have you watched the birth-pains of the deer?
Have you knowledge of the rock-goats? or do you see the roes giving birth to their young?
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 of Job 39:1 reads, 'Do you know when mountain goats give birth? Have you watched the doe bear her fawn?' The Septuagint closely matches the Hebrew text, with seven out of eight words aligning, though the word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, confirming the agreement with the Masoretic Text.
הֲיָדַ֗עְתָּ עֵ֭ת לֶ֣דֶת יַעֲלֵי־ סָ֑לַע חֹלֵ֖ל אַיָּל֣וֹת תִּשְׁמֹֽר׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 39:1
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-Perf-2ms — Particle · verb qal perfect second person masculine singularHTi/Vqp2ms
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
N-cs — Noun common · both singular constructHNcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
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…
יָעֵל (ya'el) refers to a mountain goat or ibex, emphasizing its climbing ability. The word is derived from a root that suggests this characteristic. It appears in various contexts related to wildlife, particularly in mountainous regions.
[יָעֵל] n.[m.] mountain-goat
base
H3277 יָעֵל
3277 ya`el yaw-ale'
from 3276; an ibex (as climbing):--wild goat.
see HEBREW for 03276
יָעֵל (ya.el) — Wildgoats'.
§ mountain goat
יָעֵל (ya.el) — goat.
mountain goat
N-mp — Noun common · masculine plural constructHNcmpc
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…
סֶ֫לַע (cela`) refers to a crag or cliff, indicating a strong, rocky formation. It can denote both a literal rock and a figurative stronghold, suggesting security and loftiness. The entries consistently emphasize its meanings related to rugged terrain and fortification, with no significant disagreements noted among the lexicons.
סֶ֫לַע 61 n.m. crag, cliff
base
H5553 סֶ֫לַע crag, cliff
5553 cela` seh'-lah
from an unused root meaning to be lofty; a craggy rock,
literally or figuratively (a fortress):--(ragged) rock,
stone(-ny), strong hold.
סֶ֫לַע (se.la) — rock.
The Rock
Sela (H5554)
סֶ֫לַע (se.la) — crag.
1) crag, cliff, rock
1a) crag, cliff
1b) as stronghold of Jehovah, of security (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
rok ((1) cela`; (2) tsur (3) challamish, "flint"; compare Arabic khalanbus, "flint"; (4) kephim (Job 30:6; Jer 4:29); compare Kephas, "Cephas" = Petros, "Peter" (Joh 1:42 the King James Version and the Revised Version margin); (5) petra):
1. Names:
Tsur and cela` are the words most often found, and there is no well-defined distinction between them. They are frequently coupled together in the parallelism which is characteristic of the Hebrew writers: e.g.
"Be thou to me a strong rock (tsur),
A house of defense to save me.
For thou art my rock (tsela) and my fortress"
(Ps 31:2,3).
"He clave rocks (tsur) in the wilderness,
And gave them drink abundantly as out of the depths.
Rock
(Heb. tsur), employed as a symbol of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word is translated “mountain.” It ought to be translated “rock,” as in Hab. 1:12 in the Revised Version. The “rock” from which the stone is cut there signifies the…
The Hebrew word חוּל (chuwl) is built from a primitive root meaning to twist or whirl. It covers a range of meanings, including to dance, writhe in pain, bear children, and wait anxiously. The word can also imply strength or firmness, as noted in some entries. Various forms indicate different nuances, such as being made to writhe or suffering anguish.
חוּל [חִיל] vb. whirl, dance, writhe
Qal
dance
twist, writhe
whirl, whirl about
Po‛lel
dance
writhe in travail with, bear, bring forth (poet.)
wait anxiously
Po‛lal
be made to writhe
be brought forth
Hiph. cause to be in anguish
Hoph. be born
Hithpol.
whirling
writhing, suffering torture
wait longingly
Hithpalp. and she writhed in anxiety
base
[חול, חִיל] vb. be firm, strong
base
H2342a חוּל [חִיל] whirl, dance, writhe .. dance
. twist, writhe
. whirl, whirl about
.. dance
. writhe in travail with, bear, bring forth (poet.)
. wait anxiously
.. be made to writhe
. be brought forth
. cause to be in anguish
. be born
. . whirling
. writhing, suffering torture
. wait longingly
. and she writhed in anxiety
H2342b חול, חִיל br firm, strong
2342 chuwl khool
or chiyl {kheel}; a primitive root; properly, to twist or
whirl (in a circular or spiral manner), i.e. (specifically) to
dance, to writhe in pain (especially of parturition) or fear;
figuratively, to wait, to pervert:--bear, (make to) bring
forth, (make to) calve, dance, drive away, fall grievously
(with pain), fear, form, great, grieve, (be) grievous, hope,
look, make, be in pain, be much (sore) pained, rest, shake,
shapen, (be) sorrow(-ful), stay, tarry, travail (with pain),
tremble, trust, wait carefully (patiently), be wounded.
חוּל (chul) — to twist: tremble.
: tremble/fear
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
1c) (Pulal)
1c1) to be made to writhe, be made to bear
1c2) to be brought forth
1d) (Hophal) to be born
1e) (Hithpolel)
1e1) whirling (participle)
1e2) writhing, suffering torture (participle)
1e3) to wait longingly
1f) (Hithpalpel) to be distressed
חִיל (chil) — be firm.
to be firm, strong
חוּל (chul) — to twist: give birth.
: give_birth
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
V-o-Inf-a — Verb · Piel · infinitive construct commonHVpcc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אַיָּלָה (*ayalah*) refers to a female deer or hind. It is a feminine form of the related word אֵיל (*ayil*), which means a ram or male deer. The entries consistently define it as a doe or hind without any notable disagreement.
אַיָּלָה n.f. hind, doe
base
H355 אַיָּלָה hind, doe
355 'ayalah ah-yaw-law'
feminine of 354; a doe or female deer:--hind.
see HEBREW for 0354
אַיָּלָה (ay.ya.lah) — doe.
doe, deer, hind
N-fp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
woch ('ashmurah, 'ashmoreth; phulake): A division of the night. The night was originally divided into three watches (Jud 7:19), but later into four, as we find in the New Testament (Mt 14:25; Mr 6:48). We do not know the limits of the watches in the first division, but the middle watch probably began two hours before midnight and ended two hours after. The fourfold division was according to the Roman system, each of which was a fourth part of the night.
See TIME.
"Watch" is also the guard placed on watch (mishmar, Ne 4:9; koustodia, from Latin custodia, Mt 27:65,66; 28:11). It sometimes refers to the act of watching, as in…
A division of the night. See HOURS.
→ (A division of time)
See NIGHT TIME