Job 39:14 — Word Study
WLCכִּֽי־ תַעֲזֹ֣ב לָאָ֣רֶץ בֵּצֶ֑יהָ וְֽעַל־ עָפָ֥ר תְּחַמֵּֽם׃
BSAForkîy [because of this reason] she leavesʻâzab▸ [abandons, forsakes] her eggsbêytsâh [young ones, offspring] on the groundʼerets [earth, land] and lets them warmchâmam▸ [allows, permits, to be heated, nourished] inʻal the sandʻâphâr [dust, dry earth]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| תַעֲזֹ֣ב | it abandons | Verb, Qal, imperfect third person feminine singular |
| לָאָ֣רֶץ | to the ground | Preposition, noun common feminine singular absolute |
| בֵּצֶ֑יהָ | eggs its | Noun common masculine plural construct, suffix |
| וְֽעַל־ | and on | Conjunction, preposition |
| עָפָ֥ר | [the] dust | Noun common, masculine singular absolute |
| תְּחַמֵּֽם׃ | it keeps [them] warm | Verb, Piel, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For she leaves her eggs on the ground and lets them warm in the sand. |
| KJV | Which leaveth her eggs in the earth, and warmeth them in dust, |
| ASV | For she leaveth her eggs on the earth, And warmeth them in the dust, |
| YLT | For she leaveth on the earth her eggs, And on the dust she doth warm them, |
| WEB | For she leaves her eggs on the earth, warms them in the dust, |
| BBE | That she puts her eggs on the earth, warming them in the dust, |
Where they part company is תַעֲזֹ֣ב — see How Translations Differ.
One main clause with two phrases providing additional information about the action of abandonment and its consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָזַב
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 39:14
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 — The Behavior of the Ostrichgenerated
Job 39:14 describes the ostrich's behavior, emphasizing her neglect of her eggs. This verse is part of a larger section that highlights the unique traits and shortcomings of various animals, illustrating the wonder of God's creation and the differences among creatures. The ostrich, despite its strength, shows a surprising lack of care for its young, contrasting with other animals that are more protective.
Cross References
The Key Word — תַעֲזֹ֣ב, ta.'a.Zogenerated
The verb תַעֲזֹ֣ב (ta.'a.Zo) is in the imperfect tense, indicating an ongoing action. It means 'to abandon' or 'to forsake', suggesting a deliberate choice to leave something behind. This word captures the essence of neglect, as the ostrich leaves her eggs without care, highlighting a stark contrast to the nurturing behavior often expected in the animal kingdom.
The root of תַעֲזֹ֣ב is עָזַב (azab), which encompasses a range of meanings from leaving something to setting it free. In this context, it powerfully conveys the idea of abandonment, emphasizing the ostrich's indifference towards her offspring.
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 finite verb תַעֲזֹ֣ב (it abandons) governs the main clause, with a prepositional phrase indicating the location of the eggs and a second clause describing what she allows to happen. The structure is straightforward, emphasizing the action of abandonment and the subsequent warming of the eggs.
The sentence flows logically, with the main action of the ostrich's abandonment leading directly into the consequence of allowing the eggs to warm, illustrating a cause-and-effect relationship.
Septuagint Backgroundgenerated
The Septuagint translates תַעֲזֹ֣ב as ἀφήσει (aphēsei), which also means 'to leave' or 'to abandon.' This choice reflects a similar understanding of the ostrich's behavior, emphasizing the act of leaving behind her eggs.
The Greek word choice aligns closely with the Hebrew, maintaining the sense of neglect while also suggesting a broader interpretation of abandonment.
In plain words — the whole versegenerated
Job 39:14 tells us that the ostrich leaves her eggs on the ground and allows them to warm in the sand. This highlights her neglectful behavior, as she does not protect her young from potential dangers.
Frequently Asked Questionsgenerated
It signifies a lack of care or protection for her young, contrasting with the nurturing instincts seen in many other animals.
The passage illustrates the unique traits of animals in creation, showcasing both their strengths and weaknesses.
It serves as a reminder of the varying degrees of care among creatures and can prompt reflection on our own responsibilities.
It contributes to the larger theme of God's sovereignty and the complexity of creation, highlighting how even strong animals can exhibit surprising behaviors.
Reflection Questionsgenerated
- What are some ways I can show care and responsibility towards those I am responsible for?
- How can I reflect on the differences in care among creatures and apply that understanding to my own life?
- In what situations have I seen neglect, and how can I address it positively?
- How does understanding animal behavior enhance my appreciation for God's creation?
The early church on this verse — how the Fathers read it
Early commentators like Gregory the Dialogist reflect on the meaning of the ostrich's neglect of her eggs, offering mystical interpretations of this behavior.
Which leaveth her eggs in the earth. 14. For what is expressed by 'eggs,' but the still tender offspring, which must be long cherished, in order to be brought to a living bird? For eggs are, in truth, insensible in themselves,Early Church Fathers on Job 39 →
When she leaveth her eggs in the earth, wilt thou perchance warm them in the dust? [MYSTICAL INTERPRETATION] 37. In 'eggs' there is one thing which is seen, another which is hoped for: and hope cannot be seen, as Paul witnesses, who says,Early Church Fathers on Job 39 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 39:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhich leaveth her eggs in the earth,.... Lays them and leaves them there.
Read John Gill on Job 39 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhich leaveth her eggs in the earth, and warmeth them in dust, Nay (unlike the stork) she leaveth etc. Hence, called by the Arabs the impious bird.
Read Robert Jamieson on Job 39 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich, i.e. which ostrich; whose property this is noted to be by naturalists. Or, but; for this unnatural quality is opposed to the goodliness of her wings or feathers. In the earth; in the place where she lays them; where she leaves them, either, 1. From care, lest she should crush and break them, if her vast body should sit upon them; or rather, 2. From forgetfulness, or carelessness, or unnaturalness, or folly; to which it is manifestly ascribed in the following verses. Warmeth them in the dust; either, 1. Covering them with sand, that they may be warmed and hatched by that, together with the heat of the sun. But this is judged a fabulous report; for the Arabians, amongst whom this bird…
Read Matthew Poole on Job 39 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 39:14 Which leaveth her eggs in the earth, and warmeth them in dust,Ver. 14. Which leaveth her eggs in the earth] Some say that she layeth 80 eggs, and having a faculty of discerning which of them will prove ostriches, and which will come to nothing; she leaveth some of them upon the sand, and upon other some sitteth and hatcheth them. But this appeareth to be a fiction, because another and a better reason of her leaving her eggs is here alleged; and the power and providence of God giving them life by the heat of the sun, evidenced and evinced. And warmeth them in the dust] Julius Scaliger reporteth the like of a certain crested bird of the size of a hen, found in Catigan, an island in…
Read John Trapp on Job 39 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Which leaveth her eggs.—The ostrich only sits upon her eggs at night, when the cold would chill and destroy them; by day the heat of the sand continues the process of hatching.
Read Charles John Ellicott on Job 39 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Which leaveth her eggs in the earth] This want of parental affection in the ostrich is almost universally acknowledged. Mr. Jackson, in his Account of Morocco, observes: "The ostrich, having laid her eggs, goes away, forgetting or forsaking them: and if some other ostrich discover them, she hatches them as if they were her own, forgetting probably whether they are or are not; so deficient is the recollection of this bird." This illustrates Job 39:15: "And forgetteth that the foot may crush them, or that the wild beast may break them." The poet seems well acquainted with every part of the subject on which he writes; and facts incontestable confirm all he says. For farther…
Read AdamClarke on Job 39 →Albert Barnes1798–1870Barnes' Notes on the BibleWhich leaveth her eggs in the earth - That is, she does not build a nest, as most birds do, but deposits her eggs in the sand. The ostrich, Dr. Shaw remarks, lays usually from thirty to fifty eggs.
Read Albert Barnes on Job 39 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. Which — ë, nay: used in the sense of the Latin immo, as in Job 22:2. For instances of similar cases, see Noldius, Concord. Partic., 369, 370.
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
For she leaves her eggs on the ground and lets them warm in the sand.
For she leaves her eggs on the earth, warms them in the dust,
For she leaves her eggs on the ground and lets them warm in the sand.
For she leaves her eggs on the ground, and lets them be warmed on the soil.
Tyndale line
Which leaveth her eggs in the earth, and warmeth them in dust,
For she leaveth her eggs on the earth, And warmeth them in the dust,
For she leaveth her eggs on the earth, and warmeth them in the dust,
Which leaveth her eggs in the earth, and warmeth them in the dust,
Wilt thou trust in him, because his strength is great, and cast off thy labour vnto him?
Strictly literal
For she leaveth her eggs to the earth, and warmeth them in the dust,
For she leaveth on the earth her eggs, And on the dust she doth warm them,
For she leaves her eggs on the earth, || And she warms them on the dust,
[No,] for she intrusteth her eggs to the earth, and letteth them be hatched out on the dust:
For she leaves her eggs on the earth, and she lets them keep warm in the dust;
From the Latin
When she leaveth her eggs on the earth, thou perhaps wilt warm them in the dust.
Simplified
The ostrich abandons her eggs on the ground, leaving them to be warmed in the dust.
That she puts her eggs on the earth, warming them in the dust,
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 reads כִּֽי־ תַעֲזֹ֣ב לָאָ֣רֶץ בֵּצֶ֑יהָ וְֽעַל־ עָפָ֥ר תְּחַמֵּֽם׃, while the Septuagint matches all seven words. This indicates a strong agreement between the two texts, confirming the consistency of the translation across traditions.
כִּֽי־ תַעֲזֹ֣ב לָאָ֣רֶץ בֵּצֶ֑יהָ וְֽעַל־ עָפָ֥ר תְּחַמֵּֽם׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 39:14
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
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…
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.
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
בֵּיצָה (beytsah) means 'egg' in Hebrew. It is derived from a root related to the word for 'whiteness.' The entries consistently define it simply as 'egg,' with no significant disagreement among the lexicons.
[בֵּיצָה] n.f. egg
base
H1000 [בֵּיצָה] egg
1000 beytsah bay-tsaw'
from the same as 948; an egg (from its whiteness):--egg.
see HEBREW for 0948
בֵּיצָה (be.tsah) — egg.
egg
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
עָפָר (aphar) refers to dry earth or dust, encompassing meanings such as powder, ashes, and rubbish. It is derived from a root meaning to be dry and is used in various contexts, including clay and mortar. The entries consistently highlight its association with loose earth and debris.
עָפָר n.m. dry earth, dust
base
H6083 עָפָר dry earth, dust
6083 `aphar aw-fawr'
from 6080; dust (as powdered or gray); hence, clay, earth,
mud:--ashes, dust, earth, ground, morter, powder, rubbish.
see HEBREW for 06080
עָפָר (a.phar) — dust.
1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish
1a) dry or loose earth
1b) debris
1c) mortar
1d) ore
N-ms — Noun common · masculine singular absoluteHNcmsa
dust (`aphar; koniortos, chous): Small particles of earth. The word has several figurative and symbolic meanings:
(1) Dust being the material out of which God is said to have formed man (Ge 2:7), it became a symbol of man's frailty (Ps 103:14, "For he knoweth our frame; he remembereth that we are dust"; compare Ge 18:27; Job 4:19, etc.), and of his mortality (Ge 3:19, "Dust thou art, and unto dust shalt thou return"; compare Job 34:15; Ps 104:29; Ec 3:20…
Dust
Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of “powder and dust” (Deut. 28:24).
To cast dust on the head was a sign of mourning (Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). “Dust” is used to denote the grave (Job 7:21). “To shake off the dust from one’s feet” against another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51). To “lick the dust” is a sign of…
[MOURNING]
Jos 7:6. Dust or ashes put upon the head was a sign of mourning; sitting in the dust, a sign of affliction, La 3:29 Isa 47:1. "Dust" is also put for the grave, Ge 3:19 Job 7:21. It signifies a multitude, Ge 13:16, and a low and mean condition, 1Sa 2:8. We have two remarkable instances of casting dust recorded in Scripture, and they seem to illustrate a practice common in Asia: those who demanded justice against a criminal were accustomed to throw dust upon him, signifying that he deserved to be cast into the grave.…
חָמַם (chamam) is a Hebrew verb meaning to be or become warm. It can refer to physical warmth, as well as metaphorical heat, such as passion or arousal. The verb appears in various forms, including Qal (to grow warm), Niphal (to inflame oneself), Piel (to warm), and Hithpael (to warm oneself). The entries indicate its use in contexts like conception and idolatry.
[חָמַם] vb. be or become warm
Qal
lit., be or grow warm
fig.
of heat in conception (animals)
Niph. inflame oneself with, of idolatry.
Pi. keep eggs warm
Hithp. warm oneself
base
H2552 חָמַם be or become warm
2552 chamam khaw-mam'
a primitive root; to be hot (literally or
figuratively):--enflame self, get (have) heat, be (wax) hot,
(be, wax) warm (self, at).
חָמַם (cha.mam) — to warm.
1) to be hot, become warm
1a) (Qal)
1a1) to be or grow warm
1a2) of passion (fig.)
1b) (Niphal) to become aroused, inflame oneself with
1c) (Piel) to warm
1d) (Hithpael) to warm oneself
V-Piel-Imperf-3fs — Verb · Piel · imperfect third person feminine singularHVpi3fs