Job 39:10 — Word Study
WLCהֲֽתִקְשָׁר־ רֵ֭ים בְּתֶ֣לֶם עֲבֹת֑וֹ אִם־ יְשַׂדֵּ֖ד עֲמָקִ֣ים אַחֲרֶֽיךָ׃
BSACan you holdqâshar▸ [tie or bind, with a harness] [him]rᵉʼêm [the wild ox, aurochs] to the furrowtelem [a ridge or bank in the land] with a harnessʻăbôth [thick, sturdy] Will he plowsâdad▸ [harrow, break up clods] the valleysʻêmeq [lowland areas, like the Valley of Elah] behind youʼachar [after you, in your footsteps]
| Greek | English | Parsing |
|---|---|---|
| הֲֽתִקְשָׁר־ | ¿ will you bind | Particle, verb qal imperfect second person masculine singular |
| רֵ֭ים | [the] wild ox | Noun common, masculine singular absolute |
| בְּתֶ֣לֶם | in a furrow | Preposition, noun common masculine singular absolute |
| עֲבֹת֑וֹ | rope its | Noun common feminine singular construct, suffix |
| אִם־ | or? | Particle |
| יְשַׂדֵּ֖ד | will it harrow | Verb, Piel, imperfect third person masculine singular |
| עֲמָקִ֣ים | valleys | Noun common, masculine plural absolute |
| אַחֲרֶֽיךָ׃ | behind you | Suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Can you hold him to the furrow with a harness? Will he plow the valleys behind you? |
| KJV | Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee? |
| ASV | Canst thou bind the wild-ox with his band in the furrow? Or will he harrow the valleys after thee? |
| YLT | Dost thou bind a Reem in a furrow [with] his thick band? Doth he harrow valleys after thee? |
| WEB | Can you hold the wild ox in the furrow with his harness? Or will he till the valleys after you? |
| BBE | Will he be pulling your plough with cords, turning up the valleys after you? |
Translations agree on the meaning and imagery of the wild ox and the futility of trying to control it.
The verse consists of two main questions, emphasizing the rhetorical nature of the inquiry.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂדַד
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 39:10
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 Challenge to Jobgenerated
Job 39:10 is part of a larger discourse where God challenges Job to consider the majesty and untameable nature of wild animals. In this section, God highlights the limitations of human control over creation, emphasizing the strength and independence of the wild ox, which serves as a metaphor for the larger themes of power and sovereignty in the natural world. This passage follows a series of questions that illustrate God's authority and Job's human limitations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 39:5–7 | Who set the wild donkey free? Who released the swift donkey from the harness? |
| 2 | Job 1:14 | a messenger came and reported to Job: “While the oxen were plowing and the donkeys were grazing nearby, |
| 3 | Job 41:5 | Can you pet him like a bird or put him on a leash for your maidens? |
| 4 | Psalm 129:3 | The plowmen plowed over my back; they made their furrows long. |
| 5 | Hosea 10:10–11 | I will chasten them when I please; nations will be gathered against them to put them in bondage for their double transgression. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — רְאֵם, reimgenerated
The word רְאֵם (reim) refers to the wild ox, a powerful creature, possibly the extinct aurochs. This term emphasizes the animal's strength and independence, suggesting that it cannot be easily controlled or harnessed for labor.
In this verse, the wild ox symbolizes the untamed aspects of nature that are beyond human manipulation. The use of this word serves to highlight the contrast between domesticated animals and the wild ox, reinforcing the theme of God's creation being beyond human authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse, with all versions recognizing the wild ox's nature and the futility of attempting to control it.
Sentence Structuregenerated
The verse contains two main clauses, with the first asking whether one can bind the wild ox to a furrow and the second questioning if it will plow the valleys. The structure emphasizes the rhetorical nature of the questions, highlighting the wild ox's independence.
The finite verbs תִקְשָׁר (hatik.shor) and יְשַׂדֵּ֖ד (ye.sa.Ded) govern the respective clauses, showcasing the actions being questioned: binding and plowing.
Septuagint Backgroundgenerated
The Septuagint translates רְאֵם as ῥινόκερως (rhinoceros), suggesting a similar concept of a powerful, untamable creature. This choice reflects an interpretation that emphasizes the strength and wildness of the animal.
The use of ἑλκύσει for the verb 'to plow' indicates a focus on the action of pulling or dragging, which aligns with the imagery of the wild ox's power.
In plain words — the whole versegenerated
Job 39:10 asks if anyone can bind the wild ox to a furrow or expect it to plow the valleys. This highlights the wild ox's strength and independence, contrasting it with domesticated animals that can be controlled.
Frequently Asked Questionsgenerated
The wild ox represents untamed nature and the limits of human control over powerful creatures.
God uses the wild ox to illustrate His sovereignty over creation and to challenge Job's understanding of power and control.
The rhetorical questions emphasize the futility of trying to control the wild ox, highlighting God's authority over nature.
This verse contributes to the theme of God's sovereignty and the mystery of His creation, reinforcing Job's position as a human being with limited understanding.
Reflection Questionsgenerated
- What aspects of nature do I find difficult to understand or control, and how does this relate to my view of God's power?
- How can I recognize the limits of my own authority in the world around me?
- In what ways do I see God's sovereignty reflected in the natural world?
- How can I apply the lessons from this verse about humility and respect for God's creation in my daily life?
The early church on this verse — how the Fathers read it
Early commentators like Gregory the Dialogist reference this verse to discuss the wild ox's untamable nature and its symbolism in relation to human understanding.
Wilt thou bind the rhinoceros with thy band to plough? Or will he break the clods of the valleys after thee? 3. By 'crib' in this place, Holy Scripture itself is, not unfitly, understood;Early Church Fathers on Job 39 →
Wilt thou bind the rhinoceros with thy band to plough? Or will he break the clods of the valleys after thee? [MYSTICAL INTERPRETATION] 31.Early Church Fathers on Job 39 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 39:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCanst thou bind the unicorn with his band in the furrow?.... Put the yoke and harness upon him, and fasten it to the plough to draw it, that he may make furrows with it in the field, or plough up the ground as the tame ox does?
Read John Gill on Job 39 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCanst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee? Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?
Read Robert Jamieson on Job 39 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the furrow, i.e. in thy furrowed field, by a metonymy. Or, to or for the furrow, i.e. to make furrows, or to plough; for which work cattle use to be bound together, that they may be directed by the husbandman, and may make right furrows. The valleys, to wit, the low grounds, which are most proper for and most employed in the work of ploughing. After thee; under thy conduct, following thee step by step.
Read Matthew Poole on Job 39 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 39:10 Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?Ver. 10. Canst thou bind the unicorn? &c.] To keep him in order, and to hold him hard to his work, that he may lay the furrows even? Canst thou tether or gear him, like a horse? Or wilt he be brought to drive or lead a plough or harrow? No such matter. Before the Fall all creatures would gladly have served man. Sed rebellis facta est, quia homo numini, creatura homini (August.).
Read John Trapp on Job 39 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Canst thou bind the unicorn - in the furrow?] He will not plough, nor draw in the yoke with another? nor canst thou use him singly, to harrow the ground.
Read AdamClarke on Job 39 →Albert Barnes1798–1870Barnes' Notes on the BibleCanst thou bind the unicorn with his band in the furrow? - That is, with the common traces or cords which are employed in binding oxen to the plow. Or will he harrow the valleys after thee?
Read Albert Barnes on Job 39 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. With his band in the furrow — Literally, on the furrow of his cord: the sense of which is, according to Furst, “Canst thou bind the reem so that his draw-line is upon the ridge?” the left rope
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
Can you hold him to the furrow with a harness? Will he plow the valleys behind you?
Can you hold the wild ox in the furrow with his harness? Or will he till the valleys after you?
Can you hold him to the furrow with a harness? Will he plow the valleys behind you?
Can you bind the wild ox to a furrow with its rope, will it till the valleys, following after you?
Tyndale line
Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?
Canst thou bind the wild-ox with his band in the furrow? Or will he harrow the valleys after thee?
Canst thou bind the wild-ox with his band in the furrow? or will he harrow the valleys after thee?
Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?
He derideth the multitude of the citie: he heareth not the crie of the driuer.
Strictly literal
Canst thou bind the buffalo with his cord in the furrow? or will he harrow the valleys after thee?
Dost thou bind a Reem in a furrow [with] his thick band? Doth he harrow valleys after thee?
Do you bind a wild ox in a furrow [with] his thick band? Does he harrow valleys after you?
Canst thou bind the forest-ox with a rope [to labor] in the furrow? or will he harrow valleys, following after thee?
Can you use ropes to hold the wild ox in the furrows? Will he harrow the valleys as he follows after you?
From the Latin
Canst thou bind the rhinoceros with thy thong to plough, or will he break the clods of the valleys after thee?
Simplified
Can you tie a wild ox to a plow? Can you make it till your fields for you?
Will he be pulling your plough with cords, turning up the valleys after you?
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 share some similarities, with four of the eight words matched. However, the Septuagint presents a different word order and interpretation, emphasizing the wild nature of the creature.
הֲֽתִקְשָׁר־ רֵ֭ים בְּתֶ֣לֶם עֲבֹת֑וֹ אִם־ יְשַׂדֵּ֖ד עֲמָקִ֣ים אַחֲרֶֽיךָ׃
4 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 39:10
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.
קָשַׁר (qashar) is a Hebrew verb meaning to bind or tie together, both physically and mentally, as in forming a league or conspiring. The entries describe its various uses, including binding fast or being bound up, and it appears in different grammatical forms. Notably, it is used in the context of relationships, such as the life of Jonathan being bound to David's.
קָשַׁר vb. bind, league together, conspire
Qal
bind
league together, conspire
Niph. the life of Jonathan was bound up with the life of D.
Pi.
bind on (as ornament)
bind fast
Pu. = Qal 1 c.
Hithp. conspire
base
H7194 קָשַׁר bind, league together, conspire .. bind
. league together, conspire
. the life of Jonathan was bound up with the life of D.
. . bind on (as ornament)
. bind fast
. = Qal 1 c.
. conspire
7194 qashar kaw-shar'
a primitive root: to tie, physically (gird, confine, compact)
or mentally (in love, league):--bind (up), (make a)
conspire(-acy, -ator), join together, knit, stronger, work
(treason).
קָשַׁר (qa.shar) — to conspire.
1) to bind, tie, bind together, league together, conspire
1a) (Qal)
1a1) to bind, confine
1a2) to league together, conspire
1b) (Niphal) to be bound, be bound up
1c) (Piel)
1c1) to bind on
1c2) to bind fast
1c3) to bind, tie
1c4) to bind to oneself
1d) (Pual) robust, vigorous (participle)
1e) (Hithpael) to conspire
Part | V-Qal-Imperf-2ms — Particle · verb qal imperfect second person masculine singularHTi/Vqi2ms
רְאֵם (r'em) refers to a wild ox, possibly the extinct aurochs. The term is derived from the root meaning 'to see' or 'to be conspicuous,' indicating its notable appearance. While the exact identity of the animal is uncertain, it is mentioned in various contexts, including biblical texts.
רְאֵם n.m. wild ox
base
H7214 רְאֵם wild ox
7214 r'em reh-ame'
or rieym {reh-ame'}; or reym {rame}; or rem {rame}; from
7213; a wild bull (from its conspicuousness):--unicorn.
see HEBREW for 07213
רְאֵם (re.em) — wild ox.
probably the great aurochs or wild bulls which are now extinct. The exact meaning is not known.
N-ms — Noun common · masculine singular absoluteHNcmsa
(re'em): The word "unicorn" occurs in the King James Version in Nu 23:22; 24:8; De 33:17; Job 39:9,10; Ps 22:21; 29:6; 92:10; Isa 34:7 (the King James Version margin "rhinoceros"). the Revised Version (British and American) has everywhere "wild-ox" (margin "ox-antelope," Nu 23:22). The Septuagint has monokeros, "one-horned," except in Isa 34:7, where we find hoi hadroi, "the large ones," "the bulky ones." In this passage also the Septuagint has hoi krioi, "the rams," instead of English Versions of the Bible…
תֶּ֫לֶם (telem) refers to a furrow, which is a term used for a groove or trench in soil, often created for planting. It is derived from an unused root meaning to accumulate, suggesting a connection to the act of forming ridges or banks in agricultural contexts.
תֶּ֫לֶם n.m. furrow
base
H8525 תֶּ֫לֶם
8525 telem teh'-lem
from an unused root meaning to accumulate; a bank or
terrace:--furrow, ridge.
תֶּ֫לֶם (te.lem) — furrow.
furrow
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
fur'-o (telem):
The word is translated "furrows" in Job 39:10; 31:38; Ps 65:10; Ho 10:4; 12:11 (Ps 65:10 the King James Version, "ridges"). In these passages the fields are pictured as they were in the springtime or late autumn. When the showers had softened the earth, the seed was sown and the soil turned over with the plow and left in furrows, not harrowed and pulverized as in our modern farming. The Syrian farmer today follows the custom of his ancient predecessors.
Another word, ma`anah, occurs in two passages, first in the figurative sense in Ps 129:3, and second in an obscure passage in
עֲבֹת (aboth) refers to a twisted cord or rope, and can also denote cordage or interwoven foliage. The word is derived from a root meaning something intertwined, and it encompasses various forms such as bands, chains, and thick branches. There is a suggestion of uncertainty regarding the meaning of 'interwoven foliage' in some entries.
עֲבֹת n.m. et f. (twisted) cord, rope; cordage; interwoven foliage (?)
base
H5688 עֲבֹת (twisted) cord, rope; cordage; interwoven foliage (?)
5688 `aboth ab-oth'
or rabowth {ab-oth'}; or (feminine) tabothah {ab- oth-aw'};
the same as 5687; something intwined, i.e. a string, wreath or
foliage:--band, cord, rope, thick bough (branch), wreathen
(chain).
see HEBREW for 05687
עֲבֹת (a.vot) — cord.
1) cord, rope, cordage, foliage, interwoven foliage
1a) cord, rope, cordage, chain
1b) interwoven foliage
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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.
שָׂדַד (sadad) is a Hebrew verb meaning to harrow, specifically in the context of breaking clods or preparing a field. The entries indicate that it is a primitive root and primarily used in the Piel form, which emphasizes the action of harrowing.
[שָׂדַד] vb. Pi. harrow
base
H7702 [שָׂדַד] Pi. harrow
7702 sadad saw-dad'
a primitive root; to abrade, i.e. harrow a field:--break
clods, harrow.
שָׂדַד (sa.dad) — to harrow.
(Piel) to harrow
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
har'-o (sadhadh): Sadhadh occurs in 3 passages (Job 39:10; Isa 28:24; Ho 10:11). In the first 2 it is translated "harrow," in the last "break the clods." That this was a separate operation from plowing, and that it was performed with an instrument drawn by animals, seems certain. As to whether it corresponded to our modern harrowing is a question. The reasons for this uncertainty are:
(1) the ancient Egyptians have left no records of its use;
(2) at the present time, in those parts of Palestine and Syria where foreign methods have not been introduced, harrowing is not commonly known, although the writer has been told that in some districts the ground is leveled after plowing with the threshing-sledge or a log drawn by oxen.…
Harrow
(Heb. harits), a tribulum or sharp threshing sledge; a frame armed on the under side with rollers or sharp spikes (2 Sam. 12:31; 1 Chr. 20:3).
Heb. verb sadad, to harrow a field, break its clods (Job 39:10; Isa. 28:4; Hos. 10: 11). Its form is unknown. It may have resembled the instrument still in use in Egypt.
The word so rendered, (2 Samuel 12:31; 1 Chronicles 20:3) is probably a threshing-machine. The verb rendered "to harrow," (Job 39:10; Isaiah 28:24; Hosea 10:11) expresses apparently the breaking of the clods, and is so far analogous to our harrowing --but whether done by any such machine as we call a "harrow" is very doubtful.
The Hebrew word עֵ֫מֶק (*'emeq*) means 'vale' or 'valley,' indicating a broad depression in the landscape. It is derived from the root meaning 'deepening' or 'depth.' This term is often used in proper names, such as the Valley of Achor and the Valley of Elah, and covers a range of valleys and lowlands mentioned in the Old Testament.
עֵ֫מֶק 70 n.m. vale (prop. deepening, depth)
base
H6010 עֵ֫מֶק vale (prop. deepening, depth)
6010 `emeq ay'-mek
from 6009; a vale (i.e. broad depression):--dale, vale,
valley (often used as a part of proper names). See also 1025.
see HEBREW for 06009
see HEBREW for 01025
עֵ֫מֶק (e.meq) — Valley (of Achor).
Combined with a.khor (עָכוֹר " of Achor" H5911)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Beracah).
Combined with be.ra.khah (בְּרָכָה " of Beracah" H1294H)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Elah).
Combined with e.lah (אֵלָה "Elah" H0425L)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Emek.
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Hebron).
Combined with chev.ron (חֶבְרוֹן " of Hebron" H2275H)
§ valley, vale, lowland, open country
עֵ֫מֶק (e.meq) — Valley (of Topheth).
valley, vale, lowland, open country
Another name of to.phet (תֹּ֫פֶת "Topheth" H8612)
עֵ֫מֶק (e.meq) — Valley (of Jezreel).
Combined with yiz.re.el (יִזְרְעֶאל " of Jezreel" H3157L)
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep | Suff — SuffixHAcmpc/Sp2ms