Job 5:17 — Word Study
WLCהִנֵּ֤ה אַשְׁרֵ֣י אֱ֭נוֹשׁ יוֹכִחֶ֣נּֽוּ אֱל֑וֹהַּ וּמוּסַ֥ר שַׁ֝דַּ֗י אַל־ תִּמְאָֽס׃
BSABlessedʼesher [happy, fortunate] indeedhinnêh is the manʼĕnôwsh [human, mortal] ◂[whom] Godʼĕlôwahh [Eloah, the one true God] correctsyâkach▸ [rebukes, disciplines] so do notʼal [refuse not] despisemâʼaç▸ [reject, spurn] the disciplinemûwçâr [chastening, correction] of the AlmightyShadday [Shadday, all-powerful]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֤ה | there! | Particle |
| אַשְׁרֵ֣י | how blessed! | Noun common, masculine plural construct |
| אֱ֭נוֹשׁ | [is the] person | Noun common, masculine singular absolute |
| יוֹכִחֶ֣נּֽוּ | [whom] he reproves him | Verb hiphil imperfect third person masculine singular, suffix |
| אֱל֑וֹהַּ | God | Noun common, masculine singular absolute |
| וּמוּסַ֥ר | and [the] discipline of | Conjunction, noun common masculine singular construct |
| שַׁ֝דַּ֗י | [the] Almighty | Noun proper |
| אַל־ | may not | Particle |
| תִּמְאָֽס׃ | you reject | Verb, Qal, jussive second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Blessed indeed is the man whom God corrects; so do not despise the discipline of the Almighty. |
| KJV | Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty: |
| ASV | Behold, happy is the man whom God correcteth: Therefore despise not thou the chastening of the Almighty. |
| YLT | Lo, the happiness of mortal man, God doth reprove him: And the chastisement of the Mighty despise not, |
| WEB | “Behold, happy is the man whom God corrects. Therefore do not despise the chastening of the Almighty. |
| BBE | Truly, that man is happy who has training from the hand of God: so do not let your heart be shut to the teaching of the Ruler of all. |
Where they part company is אַשְׁרֵי — see How Translations Differ.
The structure consists of a main clause followed by a relative clause and an adverbial clause, emphasizing the connection between being blessed and the response to divine discipline.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹוהַּ
verbמָאַס
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 5:17
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 Discourses of Jobgenerated
Job 5:17 presents a reflection on the nature of divine correction. Eliphaz speaks to Job, encouraging him to see his suffering as a form of God's guidance rather than a sign of abandonment. This teaching aligns with the broader themes in the book of Job, where the nature of suffering and God's justice is explored. The surrounding verses emphasize hope for the afflicted and the notion that God, while allowing suffering, also provides healing and restoration, as seen in Job 5:18.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 94:12 | Blessed is the man You discipline, O LORD, and teach from Your law, |
| 2 | Proverbs 3:11–12 | My son, do not reject the discipline of the LORD, and do not loathe His rebuke; |
| 3 | Jeremiah 31:18 | I have surely heard Ephraim’s moaning: ‘You disciplined me severely, like an untrained calf. Restore me, that I may return, for You are the LORD my God. |
| 4 | Hebrews 12:5–11 | And you have forgotten the exhortation that addresses you as sons: “My son, do not take lightly the discipline of the Lord, and do not lose heart when He rebukes you. |
| 5 | James 1:12 | Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love Him. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אַשְׁרֵ֣י, 'ash.Reigenerated
The word אַשְׁרֵי ('ashrei) conveys a sense of happiness or blessedness, often used as an interjection to express joy. It is derived from a root meaning 'to be straight' or 'to be right', indicating a state of being in alignment with divine favor.
In this verse, it highlights the fortunate condition of the person whom God corrects, suggesting that divine discipline is a mark of God's care and involvement in one'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 verse consists of a main clause stating the blessedness of the man whom God corrects, followed by a subordinate clause advising against despising God's discipline. The structure emphasizes the relationship between divine correction and the state of being blessed.
The finite verb יוֹכִחֶ֣נּֽוּ (yo.khi.Che.nu) governs the understanding of the subject, which is God, and the object, which refers to the person being corrected. This highlights the active role of God in the process of correction.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew term יוֹכִחֶ֣נּֽוּ is rendered with the Greek word ὃν (hon), indicating a direct translation that retains the meaning of the one being reproved. This choice reflects a focus on the individual receiving correction.
The term שַׁדַּי is translated as παντοκράτορος (pantokratōros), emphasizing God's omnipotence and authority, which aligns with the Hebrew understanding of God's power.
In plain words — the whole versegenerated
Job 5:17 tells us that the person whom God corrects is blessed. Eliphaz encourages Job not to despise God's discipline, as it is a sign of God's care. This verse reminds us that correction can lead to growth and healing.
Frequently Asked Questionsgenerated
Being blessed by God's correction means that the discipline is a sign of His love and guidance, helping us to grow and align with His will, as seen in the context of Proverbs 3:11-12.
We should not despise God's discipline because it is intended for our benefit, leading us to wisdom and understanding, as reflected in Hebrews 12:5-11.
Suffering can be seen as a blessing when it leads to personal growth and a deeper relationship with God, as it encourages reliance on His strength and guidance.
This verse teaches that God is actively involved in our lives, using correction as a means to guide us and show His care, which is a central theme throughout the book of Job.
Reflection Questionsgenerated
- In what ways have I experienced God's correction in my life, and how has it led to growth?
- How can I better accept and learn from the discipline that comes my way?
- What does it mean for me to be blessed in the context of my struggles?
- How can I support others who are experiencing correction or discipline in their lives?
The early church on this verse — how the Fathers read it
Early commentators have reflected on Job's words, interpreting them as a reminder of God's care through correction. Here are quotations from Julian of Eclanum and Gregory the Dialogist, who draw lessons from this verse.
Since holy Job was dejected because of the misfortunes that befell him against his hope, Eliphaz now says that after his calamity Job must not despair about God being propitious again.Early Church Fathers on Job 5 →
Behold, happy is the man whom God correcteth. Therefore despise not thou the chastening of the Lord. The highest virtue is to avoid sins, that they should never be done, and second to that,Early Church Fathers on Job 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 5:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, happy [is] the man whom God correcteth,.... Reproves, rebukes, convinces by his word, which is profitable for correction of men's minds and manners; and by his messengers, the prophets and
Read John Gill on Job 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty: Happy.
Read Robert Jamieson on Job 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBehold; for what I am saying, though most true, will not be believed without serious consideration. Happy is the man whom God correcteth, Heb. blessednesses (i.e. various and great happiness, as the plural number implies) belong to that man whom God rebukes, to wit, with strokes, ,19. Those afflictions are so far from making thee miserable, as thou complainest, that they are, and will be, if thou dost thy duty, the means of thy happiness: which, though a paradox to the world, is frequently affirmed in Holy Scripture; and the reason of it is plain, because they are pledges of God’ s love, which no man can buy too dear; and though bitter, yet necessary physic to purge out that sin which is…
Read Matthew Poole on Job 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 5:17 Behold, happy [is] the man whom God correcteth: therefore despise not thou the chastening of the Almighty:Ver. 17. Behold, happy is the man whom God correcteth] This behold holds forth a paradox, a strange sight, viz. an afflicted man, a blessed man. This the world wondereth at, and can as little conceive of, or consent to, as the Philistines could of Samson’ s riddle of meat out of the eater, &c. How can these things be, say they? It will never be, saith sense; it can never be, saith reason; it both can be, and will be, saith faith: the property whereof is to gather one contrary out of another; life out of death, happiness out of misery, assurance of deliverance out of deepest…
Read John Trapp on Job 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) This is probably the original of Pro 3:12, which is itself quoted by the writer of the Epistle to the Hebrews (Job 12:5), while the spirit of it is expressed by St. James and St. John in the Revelation. (See the margin.) This is the only place in Job in which the word here used for happy—which is the very first word of the Psalms, and is used five-and-twenty times in them alone—is found.
Read Charles John Ellicott on Job 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Behold, happy is the man] הנח hinneh, behold, is wanting in five of Kennicott's and De Rossi's MSS., and also in the Syriac, Vulgate, and Arabic. We have had fathers of our flesh, who corrected us for their pleasure, or according to their caprices, and we were subject to them: how much more should we be subject to the Father of spirits, and live? for he corrects that we may be partakers of his holiness, in order that we may be rendered fit for his glory. See Hebrews 12:5; James 1:12; and Proverbs 3:12.
Read AdamClarke on Job 5 →CambridgeThe Cambridge Bible for Schools and Colleges8–27. Eliphaz, in Job’s place, would seek unto God, all whose ways are marked by one purpose, to do good, and whose chastisements, therefore, but open the way to a richer blessing The passage attaches itself to the picture of man’s evil nature just given, and suggests where man should find refuge from himself, even in God. Eliphaz in Job’s place would seek unto God for help—God who is so great in power, and wonderful in His ways (Job 5:8-9). His ways are not only surpassingly wonderful, but one purpose of goodness runs through them, for even the thirsty wilderness where no man dwells He satisfies with rain, and sets the humble on high (Job 5:10-11). So on the other hand He disappoints the…
Read Cambridge on Job 5 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, happy is the man whom God correcteth - This verse commences a new argument, designed to show that afflictions are followed by so important advantages as to make it proper that we should submit to them without a complaint.
Read Albert Barnes on Job 5 →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
Blessed indeed is the man whom God corrects; so do not despise the discipline of the Almighty.
“Behold, happy is the man whom God corrects. Therefore do not despise the chastening of the Almighty.
Blessed indeed is the man whom God corrects; so do not despise the discipline of the Almighty.
“Therefore, blessed is the man whom God corrects, so do not despise the discipline of the Almighty.
Tyndale line
Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
Behold, happy is the man whom God correcteth: Therefore despise not thou the chastening of the Almighty.
Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty.
Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
Beholde, blessed is the man whome God correcteth: therefore refuse not thou the chastising of the Almightie.
Strictly literal
Behold, happy is the man whom God correcteth; therefore despise not the chastening of the Almighty.
Lo, the happiness of mortal man, God doth reprove him: And the chastisement of the Mighty despise not,
Behold, the blessedness of mortal man, || God reproves him: And do not despise the discipline of the Mighty,
Behold, happy is the man whom God admonisheth: despise then not the correction of the Almighty.
See, blessed is the man whom God corrects; therefore, do not despise the chastening of the Almighty.
From the Latin
Blessed is the mall whom God correcteth: refuse not therefore the chastising of the lord:
Simplified
See how happy is the person God corrects—so don't despise the Almighty's discipline.
Truly, that man is happy who has training from the hand of God: so do not let your heart be shut to the teaching of the Ruler of all.
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 of Job 5:17 reads, "הִנֵּ֤ה אַשְׁרֵ֣י אֱ֭נוֹשׁ יוֹכִחֶ֣נּֽוּ אֱל֑וֹהַּ וּמוּסַ֥ר שַׁ֝דַּ֗י אַל־ תִּמְאָֽס׃" which translates to, "Blessed indeed is the man whom God corrects; so do not despise the discipline of the Almighty." The Septuagint shows a similar sentiment, with 7 of the 9 words matching the Masoretic Text, although the exact wording and structure differ due to the nature of Greek translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, indicating a strong agreement with the Masoretic Text in this instance. Overall, the core message of the verse is consistent across these ancient witnesses, affirming the theme of divine correction and the importance of not despising it.
הִנֵּ֤ה אַשְׁרֵ֣י אֱ֭נוֹשׁ יוֹכִחֶ֣נּֽוּ אֱל֑וֹהַּ וּמוּסַ֥ר שַׁ֝דַּ֗י אַל־ תִּמְאָֽס׃
7 of the 9 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 5:17
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
אֶ֫שֶׁר (esher) refers to happiness or blessedness, often used as an interjection to express joy. It is derived from a related root and appears primarily in a masculine plural form. The entries consistently highlight its meaning related to happiness and blessing.
[אֶ֫שֶׁר, or אָשָׁר] n.[m.] happiness, blessedness
base
H835 [אֶ֫שֶׁר, or אָשָׁר] happiness, blessedness
835 'esher eh'-sher
from 833; happiness; only in masculine plural construction as
interjection, how happy!:--blessed, happy.
see HEBREW for 0833
אֶ֫שֶׁר (e.sher) — blessed.
1) happiness, blessedness
1a) often used as interjection
1b) blessed are
N-mp — Noun common · masculine plural constructHNcmpc
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.
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3ms
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
מוּסָר (mūsar) refers to discipline, chastening, and correction, particularly of a moral nature. It encompasses concepts like reproof, warning, and instruction, and can also imply restraint or bonds. The entries consistently highlight its focus on moral and instructional aspects, with no significant disagreement among the lexicons.
מוּסָר n.m. discipline (of the moral nature), chastening, correction
base
H4148 מוּסָר discipline (of the moral nature), chastening, correction
4148 muwcar moo-sawr'
from 3256; properly, chastisement; figuratively, reproof,
warning or instruction; also restraint:--bond, chastening
((-eth)), chastisement, check, correction, discipline,
doctrine, instruction, rebuke.
see HEBREW for 03256
מוּסָר (mu.sar) — discipline.
: discipline/punishment
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: instruction.
: instruction
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: bonds.
: bonds/noose
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
שַׁדַּי (Shadday) is a Hebrew word meaning 'Almighty' and is often used to refer to God. It is derived from a root that suggests self-sufficiency. The entries indicate that this term emphasizes God's power and might, and it is recognized as another name for the LORD (יהוה).
שַׁדַּי 48 n.m.dei (etym. dub. (1) (self-)sufficient. (2) = Almighty)
base
H7706 שַׁדַּי (etym. dub. (1) (self-)sufficient. (2) = Almighty)
7706 Shadday shad-dah'-ee
from 7703; the Almighty:--Almighty.
see HEBREW for 07703
שַׁדַּי (shad.day) — Almighty.
Shaddai, the Almighty (God)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means almighty, most powerful
N-proper — Noun properHNpt
ol-mit'-i:
(1) (shaddai (Ge 17:1)): Found in the Old Testament forty-eight times, most of these in the Book of Job; it occurs either alone or in combination with 'el, "God"). The root meaning is uncertain.
(2) (pantokrator), the exclusive translation of this Greek word in the New Testament, found principally in Re (nine times), once besides (2Co 6:18). Its occurrence in the Apocrypha is frequent. See GOD, NAMES OF.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms