Job 39:11 — Word Study
WLCהֲֽתִבְטַח־ בּ֭וֹ כִּי־ רַ֣ב כֹּח֑וֹ וְתַעֲזֹ֖ב אֵלָ֣יו יְגִיעֶֽךָ׃
BSACan you relybâṭach▸ [trust, have confidence] greatrab [abundant, mighty] strengthkôach [power, might] Will you leaveʻâzab▸ [abandon, relinquish] your hard workyᵉgîyaʻ [labor, toil] to himʼêl [entrust it to his care]
| Greek | English | Parsing |
|---|---|---|
| הֲֽתִבְטַח־ | ¿ will you trust | Particle, verb qal imperfect second person masculine singular |
| בּ֭וֹ | in it | Preposition, suffix |
| כִּי־ | for | Particle |
| רַ֣ב | [is] great | Adj |
| כֹּח֑וֹ | strength its | Noun common masculine singular construct, suffix |
| וְתַעֲזֹ֖ב | so you may leave? | Conjunction, verb qal second person masculine singular |
| אֵלָ֣יו | to it | Preposition, suffix |
| יְגִיעֶֽךָ׃ | toil your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Can you rely on his great strength? Will you leave your hard work to him? |
| KJV | Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him? |
| ASV | Wilt thou trust him, because his strength is great? Or wilt thou leave to him thy labor? |
| YLT | Dost thou trust in him because great [is] his power? And dost thou leave unto him thy labour? |
| WEB | Will you trust him, because his strength is great? Or will you leave to him your labor? |
| BBE | Will you put your faith in him, because his strength is great? will you give the fruit of your work into his care? |
Where they part company is בָּטַח — see How Translations Differ.
The sentence consists of two main questions, each probing the reliability of strength and the act of relinquishing labor.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 39:11
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 39:11 is part of a series of questions posed by God to Job, highlighting the majesty of creation and the limitations of human power and understanding. God uses the imagery of a powerful beast to illustrate His own strength and to question Job's assumptions about control and reliance. This passage encourages reflection on the nature of trust and the relationship between humanity and the Creator.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 20:7 | Some trust in chariots and others in horses, but we trust in the name of the LORD our God. |
| 2 | Psalm 33:16–17 | No king is saved by his vast army; no warrior is delivered by his great strength. |
| 3 | Psalm 147:10 | He does not delight in the strength of the horse; He takes no pleasure in the legpower of the man. |
| 4 | Isaiah 30:16 | “No,” you say, “we will flee on horses.” Therefore you will flee! “We will ride swift horses,” but your pursuers will be faster. |
| 5 | Isaiah 31:1–3 | Woe to those who go down to Egypt for help, who rely on horses, who trust in their abundance of chariots and in their multitude of horsemen. They do not look to the Holy One of Israel; they do not seek the LORD. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — בָּטַח, ha.tiv.tach-generated
The verb בָּטַח (batach) means to trust or have confidence, built from the root that conveys security and boldness. The parsing indicates it is in the second person masculine singular, addressing Job directly and prompting him to consider his own reliance on strength.
This word encompasses a sense of assurance and faith, suggesting that trust is not merely a passive state but an active choice to rely on something greater. In this context, it questions whether Job can genuinely depend on the strength of a creature, contrasting divine strength with human limitations.
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, with the first clause asking if one can trust in the great strength of the beast and the second questioning if one would leave their hard work to it. This structure emphasizes the relationship between trust and responsibility.
The finite verbs תִבְטַח (you trust) and תַעֲזֹ֖ב (you leave) govern the clauses, creating a parallelism that highlights the contrasting actions of reliance and relinquishing effort.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb בָּטַח is rendered as δὲ (de), which serves as a conjunction but does not carry the same meaning of trust. This choice suggests a shift from the original focus on reliance to a more general connective, indicating a broader interpretation of the relationship between the subject and the beast.
The translation choices in the LXX may reflect a different understanding of the strength being discussed, emphasizing the need for careful consideration of the original Hebrew context.
In plain words — the whole versegenerated
Job 39:11 asks if one can trust in the great strength of an animal and if they would leave their hard work to it. The verse challenges the reader to think about the nature of strength and reliance, especially in relation to God's power.
Frequently Asked Questionsgenerated
Trusting in strength means having confidence in the ability of something or someone to support or carry out a task, as seen in the context of relying on God's strength versus that of a creature.
Leaving work to another implies a level of trust and delegation, suggesting that one must consider the reliability of the entity they are entrusting their efforts to.
This verse highlights human limitations by questioning whether one can truly depend on the strength of a creature, contrasting it with the infinite power of God.
We learn that true reliance requires discernment about where we place our trust, especially in the context of God's omnipotence compared to the finite strength of His creations.
Reflection Questionsgenerated
- In what areas of my life do I struggle to trust in God's strength?
- How can I better understand the nature of reliance and responsibility in my daily tasks?
- What does it mean to me to leave my hard work to God?
- How can I discern when to trust others with my responsibilities?
The early church on this verse — how the Fathers read it
The early church fathers often referenced Job's questions to illustrate themes of trust and reliance on God. Here are some quotations from Gregory the Dialogist, who discusses the implications of trusting in divine strength.
Wilt thou have confidence in his great strength, and wilt thou leave to him thy labours? 8. The Lord asserts that He has confidence in the strength of the rhinoceros;Early Church Fathers on Job 39 →
Wilt thou have confidence in his great strength, and wilt thou leave to him thy labours? [MYSTICAL INTERPRETATION] 33. The Lord had confidence in the strength of this rhinoceros;Early Church Fathers on Job 39 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Job 39:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWilt thou trust him, because his strength [is] great?.... No; tame oxen are employed because they are strong to labour, Psalms 144:14; and they are to be trusted, in ploughing or treading out the
Read John Gill on Job 39 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWilt thou trust him, because his strength is great? or wilt thou leave thy labour to him? Thy labour - rustic work.
Read Robert Jamieson on Job 39 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWilt thou trust him, to wit, for the doing of these works, because he is very able for thy work? And wilt thou by thy power make him willing, or force him, to put forth and spend his strength in thy service? Thy labour; either, 1. Thy work of ploughing and harrowing. Or rather, 2. The fruit of thy labour, or the goods gotten by thy labour, as this word is oft used, as 128:2 , to wit, the fruits of the earth procured by God’ s blessing upon thy industry. To him; to be brought home by him into thy barns, as the next verse explains it.
Read Matthew Poole on Job 39 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 39:11 Wilt thou trust him, because his strength [is] great? or wilt thou leave thy labour to him?Ver. 11. Wilt thou trust him, because his strength is great?] Of the unicorn’ s strength Balaam speaketh, Numbers 23:22. The Hebrew word signifieth such lustiness, courage, and prowess, as whereby one endureth labour without weariness or fainting. Such strength is required in ploughmen, whose work is never at an end; and hard fallow must have a strong team. But the unicorn will never fadge nor frame to such an employment. Free God hath made him; and rather than part with his freedom he will part with his life. Let men learn to stand fast in the liberty wherewith Christ hath made them free…
Read John Trapp on Job 39 →
Albert Barnes1798–1870Barnes' Notes on the BibleWilt thou trust him? - As thou dost the ox. In the domestic animals great confidence is of necessity placed, and the reliance on the fidelity of the ox and the horse is not usually misplaced.
Read Albert Barnes on Job 39 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Because his strength is great — The greater wonder, then, that man cannot avail himself of this strength to do his work. Labour — Rather, in the sense of the fruit of one’s labour.
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 rely on his great strength? Will you leave your hard work to him?
Will you trust him, because his strength is great? Or will you leave to him your labor?
Can you rely on his great strength? Will you leave your hard work to him?
Will you rely on it because its strength is great? Will you commit your labor to it?
Tyndale line
Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?
Wilt thou trust him, because his strength is great? Or wilt thou leave to him thy labor?
Wilt thou trust him, because his strength is great? or wilt thou leave to him thy labour?
Wilt thou trust him, because his strength is great? or wilt thou leave thy labor to him?
He seeketh out the mountaine for his pasture, and searcheth after euery greene thing.
Strictly literal
Wilt thou put confidence in him, because his strength is great? and wilt thou leave thy labour to him?
Dost thou trust in him because great [is] his power? And dost thou leave unto him thy labour?
Do you trust in him because his power [is] great? And do you leave your labor to him?
Wilt thou trust him, because his strength is great? and wilt thou leave to him thy labor?
Will you trust him because his strength is great? Will you leave your work to him to do?
From the Latin
Wilt thou have confidence in his great strength, and leave thy labours to him?
Simplified
Because it's so powerful can you trust it? Can you depend on it to do your heavy work for you?
Will you put your faith in him, because his strength is great? will you give the fruit of your work into his care?
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 agree closely in their wording for Job 39:11, with all eight words matched, indicating a strong consistency in the core message across these texts.
הֲֽתִבְטַח־ בּ֭וֹ כִּי־ רַ֣ב כֹּח֑וֹ וְתַעֲזֹ֖ב אֵלָ֣יו יְגִיעֶֽךָ׃
8 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 39:11
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.
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
Part | V-Qal-Imperf-2ms — Particle · verb qal imperfect second person masculine singularHTi/Vqi2ms
→ See FAITH
- God is the true object of
- The fear of God leads to
- ENCOURAGEMENTS TO
. The everlasting strength of God
. The goodness of God
. The loving-kindness of God
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)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAamsa
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
Conj | V-Qal-Imperf-2ms — Conjunction · verb qal second person masculine singularHC/Vqu2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp3ms
יְגִיעַ (ygiya`) refers to toil or work, and also to the product or property resulting from that labor. It is derived from the root meaning to labor, emphasizing the connection between effort and its outcomes.
[יְגִיעַ] n.m. toil, product
base
H3018 יְגִיעַ toil, product
3018 ygiya` yeg-ee'-ah
from 3021; toil; hence, a work, produce, property (as the
result of labor):--labour, work.
see HEBREW for 03021
יְגִיעַ (ye.gi.a) — toil.
1) toil, work
2) product, produce, acquired property (as a result of work)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
