Job 42:12 — Word Study
WLCוַֽיהוָ֗ה בֵּרַ֛ךְ אֶת־ אַחֲרִ֥ית אִיּ֖וֹב מֵרֵאשִׁת֑וֹ וַֽיְהִי־ ל֡וֹ אַרְבָּעָה֩ עָשָׂ֨ר אֶ֜לֶף צֹ֗אן וְשֵׁ֤שֶׁת אֲלָפִים֙ גְּמַלִּ֔ים וְאֶֽלֶף־ צֶ֥מֶד בָּקָ֖ר וְאֶ֥לֶף אֲתוֹנֽוֹת׃
BSA◂So the LORDYᵉhôvâh [Yehovah, The covenant Name of God] blessedbârak■ [to praise or honor, conferred prosperity upon] Job’sʼÎyôwb latter [days]ʼachărîyth [the last or final part of his life] more than his firstrêʼshîyth [the beginning or initial part of his life] He ownedhâyâh▸ [a large multitude, fourteen thousand] 14,000 {}ʼarbaʻ sheeptsôʼn [a flock of sheep or goats, six thousand, a numerous amount] 6,000 {}shêsh camelsgâmâl [used for riding or carrying loads] 1,000 {}ʼeleph yoketsemed [a pair or team, often of animals] of oxenbâqâr [domesticated cattle, used for work] and 1,000ʼeleph female donkeysʼâthôwn [she-asses, emphasizing gentle nature]
| Greek | English | Parsing |
|---|---|---|
| וַֽיהוָ֗ה | and Yahweh | Conjunction, noun proper |
| בֵּרַ֛ךְ | he blessed | Verb, Piel, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| אַחֲרִ֥ית | [the] latter part of | Noun common, feminine singular construct |
| אִיּ֖וֹב | Job | Noun proper masculine |
| מֵרֵאשִׁת֑וֹ | more than beginning his | Preposition, noun common feminine singular construct, suffix |
| וַֽיְהִי־ | and it belonged | Verb, Qal, sequential imperfect third person masculine singular |
| ל֡וֹ | to him | Preposition, suffix |
| אַרְבָּעָה֩ | four- | Adj |
| עָשָׂ֨ר | teen | |
| אֶ֜לֶף | thousand | Conj, Adj |
| צֹ֗אן | sheep | Noun common, both singular absolute |
| וְשֵׁ֤שֶׁת | and six | Conjunction |
| אֲלָפִים֙ | thousand | Conj, Adj |
| גְּמַלִּ֔ים | camels | Noun common, both plural absolute |
| וְאֶֽלֶף־ | and one thousand | Conjunction |
| צֶ֥מֶד | pair[s] of | Noun common, masculine singular construct |
| בָּקָ֖ר | ox[en] | Noun common, both singular absolute |
| וְאֶ֥לֶף | and a thousand | Conjunction |
| אֲתוֹנֽוֹת׃ | female donkeys | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the LORD blessed Job’s latter days more than his first. He owned 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys. |
| KJV | So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. |
| ASV | So Jehovah blessed the latter end of Job more than his beginning: and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. |
| YLT | And Jehovah hath blessed the latter end of Job more than his beginning, and he hath fourteen thousand of a flock, and six thousand camels, and a thousand pairs of oxen, and a thousand she-asses. |
| WEB | So Yahweh blessed the latter end of Job more than his beginning. He had fourteen thousand sheep, six thousand camels, one thousand yoke of oxen, and a thousand female donkeys. |
| BBE | And the Lord's blessing was greater on the end of Job's life than on its start: and so he came to have fourteen thousand sheep and goats, and six thousand camels, and two thousand oxen, and a thousand she-asses. |
The translations agree on the meaning of God's blessing but differ in the rendering of the object marker אֶת־.
The sentence contains a main clause followed by comparative and descriptive phrases, emphasizing the extent of Job's blessings.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbבָּרַךְ
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 42:12
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 Restoration of Jobgenerated
Job 42:12 describes the conclusion of Job's trials, where God blesses him abundantly in his later years. After enduring immense suffering and loss, Job is restored with greater wealth and family than before. This passage emphasizes God's faithfulness and the restoration of Job's fortunes, as well as the importance of perseverance through adversity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 8:7 | Though your beginnings were modest, your latter days will flourish. |
| 2 | Deuteronomy 8:16 | He fed you in the wilderness with manna that your fathers had not known, in order to humble you and test you, so that in the end He might cause you to prosper. |
| 3 | Proverbs 10:22 | The blessing of the LORD enriches, and He adds no sorrow to it. |
| 4 | Ecclesiastes 7:8 | The end of a matter is better than the beginning, and a patient spirit is better than a proud one. |
| 5 | 1 Timothy 6:17 | Instruct those who are rich in the present age not to be conceited and not to put their hope in the uncertainty of wealth, but in God, who richly provides all things for us to enjoy. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — בֵּרַךְ, be.Rakhgenerated
The verb בֵּרַךְ (*be.Rakh*) is a Piel perfect form meaning 'he blessed.' It is derived from a root that signifies 'to kneel,' indicating an act of honor or praise. In this context, it conveys God's favor and the bestowal of prosperity upon Job, marking a significant turning point in his life.
The use of the verb in the third person masculine singular indicates that God is the subject performing the action, emphasizing His active role in Job's restoration. The blessing signifies not just financial gain but also a holistic restoration of Job's life.
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 verb בֵּרַךְ, he blessed, governs the sentence, with a noun phrase as the object and a series of noun phrases detailing Job's possessions. This structure emphasizes the action of blessing and its direct impact on Job's life.
The Hebrew word order places the subject, יְהוָה (Yahweh), first, highlighting God's central role in the blessing. The subsequent phrases detail the extent of Job's wealth, illustrating the abundance of his latter days.
Septuagint Backgroundgenerated
The Septuagint translates בֵּרַךְ as εὐλόγησεν (eulōgēsen), which also means 'he blessed.' This choice reflects a consistent understanding of God's favor across both texts, emphasizing the divine act of blessing.
The translation shows a direct correspondence to the Hebrew meaning, maintaining the idea of prosperity and divine favor bestowed upon Job.
In plain words — the whole versegenerated
Job 42:12 tells us that the LORD blessed Job's later life even more than his earlier days. Job became very wealthy, owning 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys, showing God's abundant restoration after his trials.
Frequently Asked Questionsgenerated
It means that God restored Job's fortunes and gave him greater prosperity and blessings in his later life than he had in his earlier days.
Job's wealth increased significantly after his trials, as he was blessed with a much larger number of livestock than he had before.
The large number of animals signifies Job's immense wealth and God's favor, illustrating the restoration of his fortunes.
Job's story teaches us about the importance of faithfulness during trials and the possibility of restoration and blessing after enduring hardship.
Reflection Questionsgenerated
- How can I recognize God's blessings in my life, especially after difficult times?
- What does it mean to me that God can restore what was lost?
- In what ways can I support others who are going through trials like Job?
- How does Job's story encourage me to remain faithful during my own struggles?
The early church on this verse — how the Fathers read it
The early Church Fathers, such as Gregory the Dialogist, refer to Job's restoration as a historical event, interpreting it both literally and spiritually.
But the Lord blessed the latter end of Job more than his beginning. 35. We believe that these things have taken place historically, we hope that they are to take place mystically.Early Church Fathers on Job 42 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 42:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo the Lord blessed the latter end of Job more than his beginning,.... Which verified the words of Bildad, Job 8:6; though they were spoken by him only by way of supposition.
Read John Gill on Job 42 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. Probably by degrees, not all at once.
Read Robert Jamieson on Job 42 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord blessed Job, not only with spiritual, but also with temporal and earthly blessings.
Read Matthew Poole on Job 42 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 42:12 So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.Ver. 12. So the Lord blessed the latter end of Job] According to Bildad’ s prophecy, Job 8:7, and St James’ s useful observation, James 5:11, "Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy." If he afflict any of his, it is in very faithfulness, that he may be true to their souls; it is also in great mercy, that he may do them good in the latter end, Deuteronomy 8:16; and this they themselves also shall both see and say by…
Read John Trapp on Job 42 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Fourteen thousand sheep.—The number of Job’s cattle here is exactly the double of those in Job 1:3. That Job’s latter end should be blessed had been the promise of all his friends (Job 5:24, &c., Job 8:7-20, &c., Job 11:16, &c., 22:27, &c.), but then it was hampered with a condition which involved the falsehood of all Job’s previous life, and it was the unjust imputation of this falsehood to Job which was an offence against the truth of God, and Was so regarded by Him. Truth had to be violated in order that God’s justice might stand, which was the greatest possible offence and indignity to the Divine justice.
Read Charles John Ellicott on Job 42 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. The Lord blessed the latter end of Job] Was it not in consequence of his friends bringing him a lamb, sheep, or other kind of cattle, and the quantity of gold mentioned, that his stock of sheep was increased so speedily to 14,000, his camels to 6000, his oxen to 2000, and his she-asses to 1000? Mr. Heath takes the story of the conduct of Job's friends by the worst handle; see Job 42:11. Is it not likely that they themselves were the cause of his sudden accumulation of property? and that they did not visit him, nor seek his familiarity because he was now prosperous; but because they saw that God had turned his captivity, and miraculously healed him? This gave them full proof of his…
Read AdamClarke on Job 42 →CambridgeThe Cambridge Bible for Schools and Colleges12. The exact doubling of Job’s former possessions shews that we are not reading literal history here.
Read Cambridge on Job 42 →Albert Barnes1798–1870Barnes' Notes on the BibleSo the Lord blessed the latter end of Job - To wit, by giving him double what he had possessed before his calamities came upon him; see Job 42:10.
Read Albert Barnes on Job 42 →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
So the LORD blessed Job’s latter days more than his first. He owned 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys.
So Yahweh blessed the latter end of Job more than his beginning. He had fourteen thousand sheep, six thousand camels, one thousand yoke of oxen, and a thousand female donkeys.
So the LORD blessed Job’s latter days more than his first. He owned 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys.
So the Lord blessed the second part of Job’s life more than the first. He had 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys.
Tyndale line
So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.
So Jehovah blessed the latter end of Job more than his beginning: and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses.
So the LORD blessed the latter end of Job more than his beginning: and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses.
So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.
So the Lord blessed the last dayes of Iob more then the first: for he had foureteene thousand sheepe, and sixe thousand camels, and a thousand yoke of oxen, and a thousand shee asses.
Strictly literal
And Jehovah blessed the latter end of Job more than his beginning; and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses.
And Jehovah hath blessed the latter end of Job more than his beginning, and he hath fourteen thousand of a flock, and six thousand camels, and a thousand pairs of oxen, and a thousand she-asses.
And YHWH has blessed the latter end of Job more than his beginning, and he has fourteen thousand of a flock, and six thousand camels, and one thousand pairs of oxen, and one thousand female donkeys.
And the Lord blessed the latter end of Job more than his beginning: and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses.
Yahweh blessed the final end of Job's life more than the first; he had fourteen thousand sheep, six thousand camels, one thousand yoke of oxen, and one thousand female donkeys.
From the Latin
And the Lord blessed the latter end of Job more than his beginning. And he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.
Simplified
The Lord blessed the last part of Job's life more than the first part. Now he owned 14,000 sheep, 6,000 camels, 1,000 teams of oxen, and 1,000 female donkeys.
And the Lord's blessing was greater on the end of Job's life than on its start: and so he came to have fourteen thousand sheep and goats, and six thousand camels, and two thousand oxen, and a thousand she-asses.
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 show agreement on the core message of the verse, though the Septuagint's word order differs. Both texts affirm God's blessing upon Job, highlighting the restoration of his fortunes.
וַֽיהוָ֗ה בֵּרַ֛ךְ אֶת־ אַחֲרִ֥ית אִיּ֖וֹב מֵרֵאשִׁת֑וֹ וַֽיְהִי־ ל֡וֹ אַרְבָּעָה֩ עָשָׂ֨ר אֶ֜לֶף צֹ֗אן וְשֵׁ֤שֶׁת אֲלָפִים֙ גְּמַלִּ֔ים וְאֶֽלֶף־ צֶ֥מֶד בָּקָ֖ר וְאֶ֥לֶף אֲתוֹנֽוֹת׃
11 of the 20 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 42:12
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.
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)
Conj | N-proper — Conjunction · noun properHC/Npt
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
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
אַחֲרִית (achariyth) means 'end' or 'after-part' and encompasses concepts like the future, posterity, and remnants. It can refer to the last time or the latter part of events, often with prophetic implications. The word is derived from a root meaning 'to be behind' and is noted in various contexts, including discussions of time and lineage.
אַחֲרִית 61 n.f. after-part, end
base
H319 אַחֲרִית after-part, end
319 'achariyth akh-ar-eeth'
from 310; the last or end, hence, the future; also
posterity:--(last, latter) end (time), hinder (utter) -most,
length, posterity, remnant, residue, reward.
see HEBREW for 0310
אַחֲרִית (a.cha.rit) — end.
1) after part, end
1a) end, issue, event
1b) latter time (prophetic for future time)
1c) posterity
1d) last, hindermost
Aramaic equivalent: a.cha.rit (אַחֲרִית "latter" H0320)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
רֵאשִׁית (re'shiyth) means 'beginning' or 'chief.' It is derived from a root meaning 'first' and covers concepts like the first in time, order, or rank, including firstfruits. The entries consistently emphasize its meanings related to primacy and importance.
רֵאשִׁית n.f. beginning, chief
beginning
first
first, chief
base
H7225 רֵאשִׁית beginning, chief . . beginning
. first
. first, chief
7225 re'shiyth ray-sheeth'
from the same as 7218; the first, in place, time, order or
rank (specifically, a firstfruit):--beginning, chief(-est),
first(-fruits, part, time), principal thing.
see HEBREW for 07218
רֵאשִׁית (re.shit) — first: beginning.
: beginning
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
Also means: re.shit (רֵאשִׁית ": best" H7225H)
רֵאשִׁית (re.shit) — first: best.
: best
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
אַרְבַּע (arba) means 'four' in Hebrew. It is a masculine noun derived from the root associated with the number four. The entries consistently affirm this meaning without any significant disagreement among lexicons.
אַרְבַּע, אַרְבָּעָה four
base
H702 אַרְבַּע, אַרְבָּעָה four
702 'arba` ar-bah'
masculine oarbaah {ar-baw-aw'}; from 7251; four:--four.
see HEBREW for 07251
אַרְבַּע (ar.ba) — four.
four
Adj — AdjHAcbsa
for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.
(1) It indicates completeness. We have the four rivers of Paradise (Ge 2:10); the four winds of heaven (Eze 37:9; Da 7:2; 8:8; 11:4; Zec 6:5, the Revised Version, margin "spirits"; /APC 2Esdras 13:5); "the four winds" (Mt 24:31; Mr 13:27); "the four corners of the earth" (Isa 11:12;
עָשָׂר (asar) means 'ten' and is used exclusively in combination with other numbers to form the teen numbers (11-19), both as cardinal and ordinal forms. The entries indicate that it is derived from another Hebrew root, but do not elaborate on its etymology.
עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
base
H6240 עָשָׂר, עֶשְׂרֵה ten, only after units to make num. 11-19, both cardinal and ordinal
6240 `asar aw-sawr'
for 6235; ten (only in combination), i.e. -teen; also
(ordinal) -teenth:--(eigh-, fif-, four-, nine-, seven-,
six-, thir-)teen(-th), + eleven(-th), + sixscore thousand, +
twelve(-th).
see HEBREW for 06235
עָשָׂר (a.sar) — ten.
1) ten, -teen (in combination with other numbers)
1a) used only in combination to make the numbers 11-19
HAcbsa — HAcbsa
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Conj | Adj — Conj · AdjHAcbsc
thou'-zand ('eleph; chilioi).
See NUMBER.
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
N-cs — Noun common · both singular absoluteHNcbsa
shep:
1. Names:
The usual Hebrew word is tso'n, which is often translated "flock," e.g. "Abel .... brought of the firstlings of his flock" (Ge 4:4); "butter of the herd, and milk of the flock" (De 32:14). The King James Version and the English Revised Version have "milk of sheep." Compare Arabic da'n. The Greek word is probaton. For other names, see notes under CATTLE; EWE; LAMB; RAM.
2. Zoology:
The origin of domestic sheep is unknown. There are 11 wild species, the majority of which are found in Asia, and it is conceivable that they may have spread from the highlands of Central Asia to the other portions of their habitat. In North America is found the "bighorn," which is very closely related to a Kamschatkan species. One species, the urial or sha, is found in India. The Barbary…
Sheep
Are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God’s care over his people (Ps. 23:1, 2; 74:1; 77:20; Isa. 40:11; 53:6; John 10:1-5, 7-16).
“The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs.…
Sheep were an important part of the possessions of the ancient Hebrews and of eastern nations generally. The first mention of sheep occurs in (Genesis 4:2) They were used in the sacrificial offering,as, both the adult animal, (Exodus 20:24) and the lamb. See (Exodus 29:28; Leviticus 9:3; 12:6) Sheep and lambs formed an important article of food. (1 Samuel 25:18) The wool was used as clothing. (Leviticus 13:47) "Rams skins dyed red" were used as a covering for the tabernacle. (Exodus 25:5) Sheep and lambs were…
Of the Syrian sheep, according to Dr. Russell, there are two varieties; the one called Bedaween sheep, which differ in no respect from the larger kinds of sheep among us, except that their tails are somewhat longer and thicker; the others are those often mentioned by travellers on account of their extraordinary tails; and this species is by far the most numerous. The tail of one of these animals is very broad and large, terminating in a small appendage that turns back upon it. It is of a substance between fat and marrow, and is not eaten separately, but mixed with the lean meat in many of their dishes, and also often used instead of butter. A common sheep of this sort, without the head, feet, skin, and entrails, weighs from sixty to eighty pounds, of which the tail itself is usually ten or fifteen pounds, and when the animal is fattened, twice or thrice that weight, and very…
The Hebrew word שֵׁשׁ, transliterated as shesh, means 'six' and can function as both a cardinal and ordinal number, indicating the sixth position. It is a primitive number that signifies an excess beyond five, as noted in the entries. The Aramaic equivalent is שֵׁת (shet).
שֵׁשׁ, שִׁשָּׁה 216 n.m. et f. six
base
H8337 שֵׁשׁ, שִׁשָּׁה six
8337 shesh shaysh
masculine shishshah {shish-shaw'}; a primitive number; six
(as an overplus (see 7797) beyond five or the fingers of the
hand); as ord. sixth:--six((-teen, -teenth)), sixth.
see HEBREW for 07797
שֵׁשׁ (shesh) — six.
1) six
1a) six (cardinal number)
1b) sixth (ordinal number)
1c) in combination with other numbers
Aramaic equivalent: shet (שֵׁת "six" H8353)
Conj | Adj — ConjunctionHC/Acbsc
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Conj | Adj — Conj · AdjHAcbpa
thou'-zand ('eleph; chilioi).
See NUMBER.
גָּמָל (gamal) means 'camel' and is associated with labor and burden-bearing. It refers to camels as property, used for riding or as beasts of burden, and notes that they are forbidden as food. The entries consistently emphasize the camel's role in transportation and labor.
גָּמָל n.m. camel
as property
as beasts of burden
for riding
forbidden as food
base
H1581 גָּמָל camel
1581 gamal gaw-mawl'
apparently from 1580 (in the sense of labor or
burden-bearing); a camel:--camel.
see HEBREW for 01580
גָּמָל (ga.mal) — camel.
1) camel
1a) as property, as beast of burden, for riding, forbidden for food
N-mp — Noun common · both plural absoluteHNcbpa
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
HC/Acbsc — ConjunctionHC/Acbsc
thou'-zand ('eleph; chilioi).
See NUMBER.
The Hebrew word צֶ֫מֶד (*tsemed*) refers to a couple or pair, typically of animals, and can also denote a measure of land equivalent to an acre, representing the amount a yoke of oxen could plow in a day. The entries consistently emphasize its agricultural context, linking it to both teams of animals and land measurement.
צֶ֫מֶד n.m. couple, pair
couple, pair, usu. of animals
a measure of land (only square measure in OT) like acre; orig. appar. what a span can plough
base
H6776 צֶ֫מֶד couple, pair . couple, pair, usu. of animals
. a measure of land (only square measure in OT) like acre; orig. appar. what a span can plough
6776 tsemed tseh'-med
a yoke or team (i.e. pair); hence, an acre (i.e. day's task
for a yoke of cattle to plough):--acre, couple, X together,
two (donkeys), yoke (of oxen).
צֶ֫מֶד (tse.med) — pair.
1) couple, pair, team, yoke
1a) couple, pair, span (usually of animals)
1b) acre
1b1) the amount of land a span of oxen could plow in one day
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בָּקַר (baqar) refers to cattle, specifically oxen and herds, and can denote individual animals or a collective group. It is derived from a root meaning related to cattle and encompasses various forms such as beef cattle and oxen used for plowing. The term appears in contexts discussing livestock in the Old Testament.
בָּקַר 182 n.m. cattle, herd, ox
base
H1241 בָּקַר cattle, herd, ox
1241 baqar baw-kawr'
from 1239; beef cattle or an animal of the ox family of
either gender (as used for plowing); collectively, a herd:--
beeve, bull (+ -ock), + calf, + cow, great (cattle), + heifer,
herd, kine, ox.
see HEBREW for 01239
בָּקָר (ba.qar) — cattle.
1) cattle, herd, oxen, ox
1a) cattle (generic pl. but sing. in form-coll)
1b) herd (particular one)
1c) head of cattle (individually)
N-cs — Noun common · both singular absoluteHNcbsa
at the beginning of many Hebrew words, signifies a spring or fountain.
A fountain compounded with many names of towns and places; as En- dor, En-gedi, En-eglaim, En-shemesh, that is, the fountain of Dor, etc.
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
HC/Acbsc — ConjunctionHC/Acbsc
thou'-zand ('eleph; chilioi).
See NUMBER.
The Hebrew word אָתוֹן (*'athown*) means 'she-ass' or 'she-donkey.' It is derived from a root related to patience, suggesting docility. The entries consistently define it as a female donkey without significant disagreement among lexicons.
אָתוֹן n.f. she-ass
base
H860 אָתוֹן she-ass
860 'athown aw-thone'
probably from the same as 386 (in the sense of patience); a
female donkey (from its docility):--(she) ass.
see HEBREW for 0386
אָתוֹן (a.ton) — she-ass.
she-ass, she-donkey
N-fp — Noun common · feminine plural absoluteHNcfpa