Job 41:11 — Word Study
WLCמִ֣י הִ֭קְדִּימַנִי וַאֲשַׁלֵּ֑ם תַּ֖חַת כָּל־ הַשָּׁמַ֣יִם לִי־ הֽוּא׃
BSAlippeh torchlappîyd to gohâlak sparkkîydôwd△ fireʼêsh to escapemâlaṭ
| Greek | English | Parsing |
|---|---|---|
| מִ֣י | who? | Pronoun |
| הִ֭קְדִּימַנִי | has he confronted me | Verb hiphil perfect third person masculine singular, suffix |
| וַאֲשַׁלֵּ֑ם | and I may repay | Conjunction, verb piel first person common singular |
| תַּ֖חַת | under | Noun common, masculine singular construct |
| כָּל־ | all | Noun common, masculine singular construct |
| הַשָּׁמַ֣יִם | the heavens | Particle, noun common masculine plural absolute |
| לִי־ | [belongs] to me | Preposition, suffix |
| הֽוּא׃ | it | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who has given to Me that I should repay him? Everything under heaven is Mine. |
| KJV | Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine. |
| ASV | Who hath first given unto me, that I should repay him? Whatsoever is under the whole heaven is mine. |
| YLT | Who hath brought before Me and I repay? Under the whole heavens it [is] mine. |
| WEB | Who has first given to me, that I should repay him? Everything under the heavens is mine. |
| BBE | Who ever went against me, and got the better of me? There is no one under heaven! |
Translations agree on the core message, particularly regarding the question of giving and repayment.
The sentence structure is complex, with a main clause followed by subordinate clauses that elaborate on the main idea.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִן
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 41:11
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 Sovereignty Over Creationgenerated
Job 41:11 is part of a larger discourse where God speaks of His unmatched power and authority. The context revolves around the creature Leviathan, illustrating God's control over even the fiercest of beings. This verse emphasizes the idea that nothing can be given to God that would obligate Him to repay, reinforcing His position as the ultimate authority over all creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 22:2–3 | “Can a man be of use to God? Can even a wise man benefit Him? |
| 2 | Job 35:7 | If you are righteous, what do you give Him, or what does He receive from your hand? |
| 3 | Psalm 21:3 | For You welcomed him with rich blessings; You placed on his head a crown of pure gold. |
| 4 | Romans 11:35 | “Who has first given to God, that God should repay him?” |
| 5 | Exodus 19:5 | Now if you will indeed obey My voice and keep My covenant, you will be My treasured possession out of all the nations—for the whole earth is Mine. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — הִ֭קְדִּימַנִי, Hik.di.ma.nigenerated
The verb הִ֭קְדִּימַנִי (hik.di.ma.ni) is a Hiphil perfect form meaning 'has he confronted me' or 'has he met me.' It implies a meeting or coming before, often in a context of obligation or expectation.
In this verse, it raises a rhetorical question about the nature of giving to God, suggesting that no one can offer anything that would place God in a position of needing to repay. The use of the verb underscores God's independence and self-sufficiency.
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 main clause is governed by the verb הִ֭קְדִּימַנִי (hik.di.ma.ni), with a series of phrases that elaborate on the question of giving and repayment. The structure highlights the rhetorical nature of the inquiry.
The word order places emphasis on the interrogative pronoun מִ֣י (mi), which opens the question, setting the tone for God's assertion of sovereignty.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb הִ֭קְדִּימַנִי is rendered with the Greek word αὐτοῦ (autou), indicating a personal relationship in the context of obligation. This choice suggests a narrowing of focus, emphasizing the personal aspect of God's challenge.
The translation choices reflect the translators' understanding of the relationship between God and humanity, highlighting the impossibility of placing God in a position of debt.
In plain words — the whole versegenerated
Job 41:11 presents a question from God about who could give Him anything that would require repayment. It emphasizes that everything in the universe belongs to God, highlighting His ultimate authority and independence.
Frequently Asked Questionsgenerated
This means that God is self-sufficient and does not rely on human actions or gifts; everything already belongs to Him.
This rhetorical question emphasizes His sovereignty and the futility of thinking one can obligate God.
It illustrates that God cannot be indebted to anyone, as He is the creator and possessor of all things.
This statement reinforces God's ownership and authority over all creation, asserting that nothing exists outside His dominion.
Reflection Questionsgenerated
- In what ways do I recognize God's sovereignty in my life?
- How can I better understand the concept of giving and obligation in my relationship with God?
- What does it mean for me that everything belongs to God?
- How can I respond to God’s sovereignty in my daily actions and decisions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 41:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho hath prevented me, that one should repay [him]?.... First given me something that was not my own, and so laid me under an obligation to him to make a return.
Read John Gill on Job 41 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine. Prevented - done me a favour first: anticipated me with service (Psalms 21:3).
Read Robert Jamieson on Job 41 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho hath prevented me, to wit, with offices or service done for me, by which he hath laid the first obligation upon me, for which I am indebted to him? Who can be beforehand with me in kindnesses, since not only the leviathan, but all men, and, as it follows, all things under heaven, are mine, made by my hand and enriched with all their endowments by my favour, without which, O Job, thou wouldst not have had either reason or such to use so perversely to reproach my providence. Having now said and largely proved that man could not contend with God in power, he now adds, that he cannot do it in justice, because God oweth him nothing, nor is any way obliged to him; which having briefly hinted…
Read Matthew Poole on Job 41 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 41:11 Who hath prevented me, that I should repay [him? whatsoever is] under the whole heaven is mine.Ver. 11. Who hath prevented me, that I should repay him?] Who can tax me wath injustice, who am bound to no man, but owner of all things? If any one can say I am beholden to him, let him prove it, and I shall readily requite it, he shall have no cause at all to complain about me as ungrateful, Romans 11:34-35. Whatsoever is under the whole heaven is mine] The devil told our Saviour that all was his, and to whomsoever he would he gave it, Luke 4:6. The pope also (that firstborn of the devil) takes upon him, as lord of all, to dispose of spirituals or temporals in all countries, as…
Read John Trapp on Job 41 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Who hath prevented me?—It is manifest that this appeal would come more appropriately at the end of the following detailed description than, as it does here, just before it. “Who hath prevented me,” &c., of course means, Who hath first given to me, that I should repay him?
Read Charles John Ellicott on Job 41 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Who hath prevented me] Who is it that hath laid me under obligation to him? Do I need my creatures? All under the heavens is my property.
Read AdamClarke on Job 41 →
CambridgeThe Cambridge Bible for Schools and Colleges11. who hath prevented me] Rather, who hath first given to me? So Tyndale, Or who hathe geven me anye thinge afore hand, that I am bounde to reward him agayne? As none dare contend with God (Job 41:10), so none have any ground of contention with Him. None hath given aught to God, so as to have a claim against Him, for all things under the heavens are His; comp. Psalms 50:10 seq.
Read Cambridge on Job 41 →
Albert Barnes1798–1870Barnes' Notes on the BibleWho hath prevented me? - As this verse is here rendered, its meaning, and the reason why it is introduced, are not very apparent.
Read Albert Barnes on Job 41 →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
Who has given to Me that I should repay him? Everything under heaven is Mine.
Who has first given to me, that I should repay him? Everything under the heavens is mine.
Who has given to Me that I should repay him? Everything under heaven is Mine.
(Who has confronted me that I should repay? Everything under heaven belongs to me!)
Tyndale line
Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine.
Who hath first given unto me, that I should repay him? Whatsoever is under the whole heaven is mine.
Who hath first given unto me, that I should repay him? whatsoever is under the whole heaven is mine.
Who hath first benefited me, that I should repay him ? whatever is under the whole heaven is mine.
Out of his nostrels commeth out smoke, as out of a boyling pot or caldron.
Strictly literal
Who hath first given to me, that I should repay [him]? [Whatsoever is] under the whole heaven is mine.
Who hath brought before Me and I repay? Under the whole heavens it [is] mine.
Who has brought before Me and I repay? Under the whole heavens it [is] Mine.
(41:3) Who hath shown me favor, that I should repay him! whatsoever is under the whole heaven is mine.—
Who has first given anything to me in order that I should repay him? Whatever is under the whole sky is mine.
From the Latin
Out of his nostrils goeth smoke, like that of a pot heated and boiling.
Simplified
Who has confronted me with any claim that I should repay? Everything under heaven belongs to me.
Who ever went against me, and got the better of me? There is no one under heaven!
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: מִ֣י הִ֭קְדִּימַנִי וַאֲשַׁלֵּ֑ם תַּ֖חַת כָּל־ הַשָּׁמַ֣יִם לִי־ הֽוּא׃. The Septuagint matches five of the eight words, indicating some agreement in the core message, though the word order differs significantly.
מִ֣י הִ֭קְדִּימַנִי וַאֲשַׁלֵּ֑ם תַּ֖חַת כָּל־ הַשָּׁמַ֣יִם לִי־ הֽוּא׃
5 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 41:11
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
HPi — PronounHPi
קָדַם (qadam) is a verb meaning to meet or come in front of someone or something. It covers actions such as anticipating, leading, and confronting, with nuances in its Piel and Hiphil forms. The entries emphasize its use in contexts of meeting or preceding, but do not provide specific verse references.
[קָדַם] vb. Pi. denom. come or be in front, meet
base
H6923 [קָדַם] vb. Pi. denom. come or be in front, meet
6923 qadam kaw-dam'
a primitive root; to project (one self), i.e. precede; hence,
to anticipate, hasten, meet (usually for help):--come (go,
(flee)) before, + disappoint, meet, prevent.
קָדַם (qa.dam) — to meet.
1) to meet, come or be in front, confront, go before
1a) (Piel)
1a1) to meet, confront, come to meet, receive
1a2) to go before, go in front, be in front
1a3) to lead, be beforehand, anticipate, forestall
1b) (Hiphil)
1b1) to come in front
1b2) to confront, anticipate
HVhp3ms/Sp1bs — Verb hiphil perfect third person masculine singular · suffixHVhp3ms/Sp1bs
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
HC/Vpu1cs — Conjunction · verb piel first person common singularHC/Vpu1cs
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
HNcmsc — Noun common · masculine singular constructHNcmsc
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
