Job 40:6 — Word Study
WLCוַיַּֽעַן־ יְהוָ֣ה אֶת־ אִ֭יּוֹב מִ֥ן׀ סְעָרָ֗ה וַיֹּאמַֽר׃
BSAThen the LORDYᵉhôvâh [Yehovah, The covenant Name of God] answeredʻânâh▸ [to respond, to sing or make music] JobʼÎyôwb [the patriarch famous for his patience] out ofmin the whirlwindçaʻar [a strong storm or hurricane, a tempest] and saidʼâmar▸ [to speak, to command, to promise]
| Greek | English | Parsing |
|---|---|---|
| וַיַּֽעַן־ | and he answered | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָ֣ה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| אִ֭יּוֹב | Job | Noun proper masculine |
| מִ֥ן׀ | from | Preposition |
| סְעָרָ֗ה | a tempest | Noun common, feminine singular absolute |
| וַיֹּאמַֽר׃ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the LORD answered Job out of the whirlwind and said: |
| KJV | ¶ Then answered the LORD unto Job out of the whirlwind, and said, |
| ASV | Then Jehovah answered Job out of the whirlwind, and said, |
| YLT | And Jehovah answereth Job out of the whirlwind, and saith: — |
| WEB | Then Yahweh answered Job out of the whirlwind: |
| BBE | Then the Lord made answer to Job out of the storm-wind, and said, |
The translations agree on the essential meaning of the verse, particularly in the use of עָנָה as 'answered'.
The sentence has a main clause with two phrases; the prepositional phrase emphasizes the dramatic setting of God's answer.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbעָנָה
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 40:6
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 Responds to Jobgenerated
Job 40:6 describes a pivotal moment where God answers Job out of a whirlwind. This passage highlights the majesty and power of God as He addresses Job's complaints and questions. Job, who has been suffering greatly and seeking answers, receives a direct response from the Creator, showcasing the divine authority in the midst of human suffering. This interaction sets the stage for God's subsequent questions to Job, challenging him to consider the vastness of God's creation and wisdom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 38:1 | Then the LORD answered Job out of the whirlwind and said: |
| 2 | Psalm 50:3–4 | Our God approaches and will not be silent! Consuming fire precedes Him, and a tempest rages around Him. |
| 3 | Hebrews 12:18–20 | For you have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom, and storm; |
| 4 | 2 Peter 3:10–12 | But the Day of the Lord will come like a thief. The heavens will disappear with a roar, the elements will be destroyed by fire, and the earth and its works will be laid bare. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עָנָה, vai.ya.'an-generated
The verb עָנָה (*anah*) is a perfect passive participle, built from a root meaning to heed or pay attention. It encompasses a range of meanings including to answer, respond, testify, and even to sing. In this context, it illustrates God's act of responding to Job's inquiries, signifying both a verbal answer and an expression of divine authority.
The passive voice indicates that the response is initiated by God rather than Job. The use of this verb underscores the significance of God's communication, as He chooses to engage with Job amidst his turmoil, emphasizing the personal nature of this divine interaction.
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 verbs וַיַּֽעַן and וַיֹּאמַֽר govern the structure of the verse, with the subject יְהוָ֣ה clearly identified. The first verb indicates God's response, while the second verb indicates what He said. This structure emphasizes the sequence of God's actions: first, He answers Job, and then He speaks.
The word order places emphasis on God's direct involvement, with the subject (Yahweh) preceding the verbs, highlighting His authority in the conversation.
Septuagint Backgroundgenerated
The Septuagint translates עָנָה as ὑπολαβὼν (hypolabōn), which means 'to take up' or 'to respond.' This choice indicates a more interpretative approach, suggesting an active engagement in the dialogue rather than a mere answering.
This reflects a broader understanding of the interaction, emphasizing God's initiative in the conversation with Job.
In plain words — the whole versegenerated
Job 40:6 shows the LORD answering Job from a whirlwind. This moment signifies God's response to Job's earlier questions and complaints about his suffering. God speaks directly to Job, emphasizing His power and authority.
Frequently Asked Questionsgenerated
This signifies God's direct intervention in Job's situation, using a powerful storm as the medium of His response, highlighting His majesty and authority.
God's choice to speak from a whirlwind emphasizes His power and the seriousness of the dialogue, reminding Job of the vastness of creation and God's sovereignty.
God's answer marks a turning point in the narrative, where Job's questions are met with divine authority, shifting the focus from Job's suffering to God's greatness.
This verse encapsulates the book's exploration of suffering, faith, and the nature of God, as it reveals God's willingness to engage with Job amidst his struggles.
Reflection Questionsgenerated
- How do I respond to challenges in my life when I feel like Job?
- In what ways can I recognize God's presence in the storms of my life?
- What does it mean to me that God chooses to respond to our questions?
- How can I cultivate patience like Job did during his trials?
The early church on this verse — how the Fathers read it
Early Christian writers have commented on God's response to Job, interpreting it as a significant moment of divine engagement and authority in the midst of human suffering.
“I will question you, and you answer me.” The perfect rewards of the struggles are reserved after this life to those who fought bravely. The grace of God nevertheless offers a sort of pledge to the athletes.Early Church Fathers on Job 40 →
Either he speaks here about his present intervention, as if to say, “I do not speak so in order to condemn you but to show that you are righteous”; or he wants to speak about his trial by calling intervention his approval.Early Church Fathers on Job 40 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 40:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen answered the Lord unto Job out of the whirlwind,.... Some think that the whirlwind ceased while the Lord spake the words in Job 40:2; which encouraged Job to make the answer he did; but others
Read John Gill on Job 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen answered the LORD unto Job out of the whirlwind, and said, The Lord - Yahweh (H3068).
Read Robert Jamieson on Job 40 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe whirlwind was renewed when God renewed his charge upon Job, whom he intended to humble more thoroughly than yet he had done. Both this and the next verse are repeated out of ,3, where they are explained.
Read Matthew Poole on Job 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 40:6 Then answered the LORD unto Job out of the whirlwind, and said,Ver. 6. Then answered the Lord unto Job out of a whirlwind] As before, Job 38:1, notwithstanding Job’ s submission. See the reason on Job 40:4. God took his outbursts against him so very ill, that he is not easily pacified; but the better to abase Job, and quite to break the neck of his pride, he answereth him again angrily, not by a soft and still voice, as be dealt by Elijah, but out of the whirlwind, though with some abatement of terror, as Rainban conceiveth from the leaving out here the notificative article set before segnarah, the whirlwind, in Job 38:1. Peter was not overly forward to comfort those that were…
Read John Trapp on Job 40 →CambridgeThe Cambridge Bible for Schools and CollegesChap. Job 40:6 to Job 42:6. The Lord’s Second Answer to Job out of the Storm Shall Man charge God with unrighteousness in His Rule of the World? All that the first speech of the Lord touched upon was the presumption of a mortal man desiring to contend with the Almighty. The display from Creation of that which God is had the desired effect on Job’s mind: he is abased, and will no more contend with the Almighty. But Job had not only presumed to contend with God, he had charged Him with unrighteousness in His rule of the world and in His treatment of himself. This is the point to which the second speech from the storm is directed. The passage has properly two parts. First, Job 40:6-14, as Job…
Read Cambridge on Job 40 →Albert Barnes1798–1870Barnes' Notes on the BibleThen answered the Lord unto Job out of the whirlwind - See the notes at Job 38:1.
Read Albert Barnes on Job 40 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleJEHOVAH’S THIRD AND LAST ADDRESS TO JOB, Job 40:7 to Job 41:34.First division — AN TO JOB, TO TAKE INTO HIS OWN HANDS THE REINS OF THE WORLD, AND CHIEFLY THE MORAL OF MEN, Job 40:7-14.Strophe a.
Read Daniel Denison Whedon on Job 40 →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
Then the LORD answered Job out of the whirlwind and said:
Then Yahweh answered Job out of the whirlwind:
Then the LORD answered Job out of the whirlwind and said:
Then the Lord answered Job from the whirlwind:
Tyndale line
¶ Then answered the LORD unto Job out of the whirlwind, and said,
Then Jehovah answered Job out of the whirlwind, and said,
Then the LORD answered Job out of the whirlwind, and said,
Then the LORD answered Job out of the whirlwind, and said,
Cast abroad the indignation of thy wrath, and beholde euery one that is proude, and abase him.
Strictly literal
And Jehovah answered Job out of the whirlwind and said,
And Jehovah answereth Job out of the whirlwind, and saith: —
And YHWH answers Job out of the whirlwind and says:
Then answered the Lord unto Job out of the storm-wind, and said,
Then Yahweh answered Job out of a fierce storm and said,
From the Latin
Scatter the proud in thy indignation, and behold every arrogant man, and humble him.
Simplified
Then the Lord answered Job out of the whirlwind,
Then the Lord made answer to Job out of the storm-wind, and said,
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: וַיַּֽעַן־ יְהוָ֣ה אֶת־ אִ֭יּוֹב מִ֥ן׀ סְעָרָ֗ה וַיֹּאמַֽר׃. The Septuagint matches three of the seven words, indicating a partial agreement in the translation, but the overall structure and order differ.
וַיַּֽעַן־ יְהוָ֣ה אֶת־ אִ֭יּוֹב מִ֥ן׀ סְעָרָ֗ה וַיֹּאמַֽר׃
3 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 40:6
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.
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אִיּוֹב (Iyowb) refers to Job, a patriarch known for his patience, as described in the book of Job. The name is associated with the meaning 'hated' or 'persecuted.' It is mentioned in the context of the Exile and Return, and its exact meaning remains uncertain.
אִיּוֹב n.pr.m. Job (meaning unknown)
base
H347 אִיּוֹב
347 'Iyowb ee-yobe'
from 340; hated (i.e. persecuted); Ijob, the patriarch famous
for his patience:--Job.
see HEBREW for 0340
אִיּוֹב (iy.yov) — Job.
A man living at the time of Exile and Return, first mentioned at Job.1.1
Also named: Iōb (Ἰώβ "Job" G2492)
§ Job = "hated"
a patriarch, the subject of the book of Job
N-proper — Noun proper masculineHNpm
job ('iyobh, meaning of name doubtful; some conjecturing "object of enmity," others "he who turns," etc., to God; both uncertain guesses; Iob): The titular hero of the Book of Job, represented as a wealthy and pious land-holder who lived in patriarchal times, or at least conditions, in the land of Uz, on the borders of Idumea. Outside of the Book of Job he is mentioned by Ezekiel (Eze 14:14,20) as one of 3 great personages whose representative righteousness would presumably avail, if that of any individuals could, to redeem the nation; the other two being Noah, an ancient patriarch, and Daniel, a contemporary of the prophet. It is difficult to determine whether Job was an actual personage or not. If known through legend, it must have been on account of some such experience as is narrated in the book, an experience unique enough to…
Job
Persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezek. 14:14, 20) and of submissive patience under the sorest calamities (James 5:11). His history, so far as it is known, is recorded in his book.
the patriarch, from whom one of the books of the Old Testament is named. His residence in the land of Uz marks him as belonging to a branch of the Aramean race, which had settled in the lower part of Mesopatamia (Probably to the south or southeast of Palestine, in Idumean Arabia), adjacent to the Sabeans and Chaldeans. The opinions of Job and his friends are thus peculiarly interesting as exhibiting an aspect of the patriarchal religion outside of the family of Abraham, and as yet uninfluenced by the legislation of Moses. The form of worship belongs essentially to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood, it is thoroughly domestic in form and spirit. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life. What we know of his history is given in the book that bears his name.
A patriarch distinguished for his integrity and piety, his wealth, honors, and domestic happiness, whom God permitted, for the trial of his faith, to be deprived of friends, property, and health, and at once plunged into deep affliction. He lived in the land of Uz, lying, it is generally thought, in Eastern Edom, probably not far from Bozrah.
THE BOOK OF JOB, has originated much criticism, and on many points a considerable diversity of opinion still exists. Sceptics have denied its inspiration, and called it a mere philosophical romance; but no one who respects revelation can entertain this notion, or doubt that Job was a real person. Inspired writers testify to both. See Eze 14:14 Jas 5:11, and compare 1Co 3:19 with
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
סַ֫עַר (sa'ar) refers to a tempest or storm, while סְעָרָה (se'arah) is a feminine form that also means tempest or storm-wind. The entries indicate that both forms are related and cover similar meanings, including hurricane and whirlwind.
סַ֫עַר n.m. tempest
base
סְעָרָה n.f. tempest, storm-wind
base
H5591a סַ֫עַר tempest H5591b סְעָרָה tempest, storm-wind
5591 ca`ar sah'-ar
or (feminine) ctarah {seh-aw-raw'}; from 5590; a
hurricane:--storm(-y), tempest, whirlwind.
see HEBREW for 05590
סַ֫עַר (sa.ar) — tempest.
tempest
Another spelling of se.a.rah (סְעָרָה "tempest" H5591B)
סְעָרָה (se.a.rah) — tempest.
tempest, storm, whirlwind
Also means: sa.ar (סַ֫עַר "tempest" H5591A)
N-fs — Noun common · feminine singular absoluteHNcfsa
tem'-pest (ce`-arah, or se`-arah, "a whirlwind," zerem, "overflowing rain"; cheimon, thuella): Heavy storms of wind and rain are common in Palestine and the Mediterranean. The storms particularly mentioned in the Bible are:
(1) the 40 days' rain of ~the great flood of Noah (Ge 7:4);
(2) hail and rain as a plague in Egypt (Ex 9:18);
(3) the great rain after the drought and the contest of Elijah on Carmel (1Ki 18:45);
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms