Job 6:10 — Word Study
WLCוּ֥תְהִי ע֨וֹד׀ נֶ֘חָ֤מָתִ֗י וַאֲסַלְּדָ֣ה בְ֭חִילָה לֹ֣א יַחְמ֑וֹל כִּי־ לֹ֥א כִ֝חַ֗דְתִּי אִמְרֵ֥י קָדֽוֹשׁ׃
BSAIt stillʻôwd [continues to this moment] brings mehâyâh▸ comfortnechâmâh [solace, consolation] and joyçâlad△ [exultation, rejoicing] through unrelentinglôʼ [intense, severe] painchîyl [agony, sorrow] thatkîy I have notlôʼ [never] deniedkâchad■ [concealed, hidden] the wordsʼêmer [sayings, commands] of the Holy Oneqâdôwsh [set apart, sacred, God, the Divine]
| Greek | English | Parsing |
|---|---|---|
| וּ֥תְהִי | and may it be | Conjunction, verb qal jussive third person feminine singular |
| ע֨וֹד׀ | still | Adv |
| נֶ֘חָ֤מָתִ֗י | comfort my | Noun common feminine singular construct, suffix |
| וַאֲסַלְּדָ֣ה | and may I jump | Conjunction, verb piel infinitive construct first person common singular |
| בְ֭חִילָה | in anguish | Preposition, noun common feminine singular absolute |
| לֹ֣א | [which] not | Particle |
| יַחְמ֑וֹל | it relents | Verb, Qal, imperfect third person masculine singular |
| כִּי־ | that | Particle |
| לֹ֥א | not | Particle |
| כִ֝חַ֗דְתִּי | I have hidden | Verb, Piel, perfect first person common singular |
| אִמְרֵ֥י | [the] words of | Noun common, masculine plural construct |
| קָדֽוֹשׁ׃ | [the] holy [one] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It still brings me comfort, and joy through unrelenting pain, that I have not denied the words of the Holy One. |
| KJV | Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One. |
| ASV | And be it still my consolation, Yea, let me exult in pain that spareth not, That I have not denied the words of the Holy One. |
| YLT | And yet it is my comfort, (And I exult in pain — He doth not spare,) That I have not hidden The sayings of the Holy One. |
| WEB | Let it still be my consolation, yes, let me exult in pain that doesn’t spare, that I have not denied the words of the Holy One. |
| BBE | So I would still have comfort, and I would have joy in the pains of death, for I have not been false to the words of the Holy One. |
The translations agree on the essence of Job's comfort and integrity.
The sentence presents a main clause with supporting phrases that elaborate on Job's emotional state and integrity.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָמַל
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 6:10
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 — Job's Lamentgenerated
Job 6:10 reflects Job's deep anguish as he grapples with his suffering. He finds comfort and joy in the fact that he has not denied the words of the Holy One, despite the intense pain he endures. This moment captures Job's struggle between despair and faith, illustrating the emotional turmoil he faces while maintaining his integrity. His words resonate with the theme of suffering and faithfulness found throughout the book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 3:22 | who rejoice and greatly exult when they can find the grave? |
| 2 | Job 21:33 | The clods of the valley are sweet to him; everyone follows behind him, and those before him are without number. |
| 3 | Job 9:4 | God is wise in heart and mighty in strength. Who has resisted Him and prospered? |
| 4 | Deuteronomy 29:20 | The LORD will never be willing to forgive him. Instead, His anger and jealousy will burn against that man, and every curse written in this book will fall upon him. The LORD will blot out his name from under heaven |
| 5 | Romans 8:32 | He who did not spare His own Son but gave Him up for us all, how will He not also, along with Him, freely give us all things? |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — נֶ֘חָ֤מָתִ֗י, ne.Cha.ma.Tigenerated
The word נֶחָמָה (nechamah) signifies comfort or consolation, derived from the root נָחַם (nacham), which relates to providing solace. In this verse, it emphasizes the emotional support Job derives from his steadfastness amidst suffering.
This noun is in a construct form, indicating possession, as Job speaks of his comfort. The parsing shows it as feminine singular, suggesting a personal and intimate sense of comfort that Job experiences in his distress.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the rendering of Job's comfort.
Sentence Structuregenerated
The main verb in the verse is תְהִי (tehi), which governs the structure. The sentence presents Job's comfort and joy as a response to his unrelenting pain, with additional clauses providing context about his integrity.
The structure includes a noun phrase as the subject, followed by a prepositional phrase describing the source of joy, and concludes with clauses that express Job's denial of God's words.
Septuagint Backgroundgenerated
The Septuagint translates נֶ֘חָמָתִ֗י as τάφος (G5028), which means 'tomb' or 'grave.' This choice suggests a different interpretation of Job's comfort, perhaps indicating a more profound sense of despair.
The divergence in translation highlights how the Septuagint may emphasize the finality of death and suffering, contrasting with the Hebrew text's focus on comfort and integrity.
In plain words — the whole versegenerated
Job 6:10 shows Job expressing that he finds comfort and joy even in his pain because he has not denied God's words. This highlights his integrity and faithfulness despite his suffering.
Frequently Asked Questionsgenerated
Job indicates that his integrity and adherence to God's words provide him solace, even as he suffers.
Job's statement reveals his commitment to God and His words, showcasing his resilience in the face of adversity.
This signifies Job's unwavering faith and trust in God's truth, despite the overwhelming circumstances he faces.
It encapsulates the struggle between suffering and faith, a central theme throughout the book, as Job grapples with his pain while holding onto his beliefs.
Reflection Questionsgenerated
- In what ways can I find comfort during my own times of suffering?
- How does maintaining integrity impact my faith in difficult situations?
- What does it mean to me to not deny the words of God in my life?
- How can I support others who are experiencing unrelenting pain?
The early church on this verse — how the Fathers read it
Early commentary on Job's lament highlights the importance of finding solace in suffering. Here, Gregory the Dialogist reflects on Job's integrity amid pain.
And let this be my consolation, that afflicting me with pain He spare not. The Elect, when they know that they have done unlawful things,Early Church Fathers on Job 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 6:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen should I yet have comfort,.... Either before death, and in the midst of all his pains and sorrows, being in view of it as near at hand, and sure and certain; could he but be assured of its near
Read John Gill on Job 6 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.
Read Robert Jamieson on Job 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe thoughts of my approaching death would comfort me in all my sorrows. This would solace me more than life, with all that worldly safety, and glory, and happiness which thou hast advised me to seek unto God for. I would harden myself in sorrow, i.e. I would bear up myself with more courage and patience under all my torments with the hopes of my death, and that blessedness into which I know I shall after death be admitted, as he more fully speaks, ,27, whereas now I pine away in lingering and hopeless miseries. Or, I would burn (i.e. I am content to burn) in sorrow. Or, I would pray (as this word signifies in Hebrew writers; and praying may be here put for praising or worshipping of God…
Read Matthew Poole on Job 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 6:10 Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.Ver. 10. Then should I yet have comfort; yea, I would harden myself in sorrow, &c.] I would take hard on, and bear what befalleth me as well as I could, by head and shoulders, had I but hopes of an end by death; as having this for my comfort; I have not concealed the words of the Holy One] I have boldly professed the true religion, Psalms 40:10; Psalms 116:10; Psalms 119:43, not spared to preach the truth sincerely to others for God’ s glory, and their good, however you may judge of me. I never rejected the word of God, but have highly honoured…
Read John Trapp on Job 6 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Concealed—i.e., denied. The same was the confidence of the Psalmist (Psalms 40:9-10). (Comp. Acts 20:20.)
Read Charles John Ellicott on Job 6 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Then should I yet have comfort] Instead of עוד od, YET, three of Kennicott's and De Rossi's MSS. have זאת zoth, THIS. And THIS should be my comfort. The expectation that he will speedily make an end of me would cause me to rejoice with great joy. This reading is supported by the Vulgate and the Chaldee. I would harden myself in sorrow] To know that I should shortly have an end put to my miseries would cause me to endure the present with determinate resolution. Let him not spare - let him use whatever means he chooses, for I will not resist his decree; he is holy, and his decrees must be just.
Read AdamClarke on Job 6 →
CambridgeThe Cambridge Bible for Schools and Colleges10. This verse reads, And I should yet have my comfort, And I would leap (for joy) amidst unsparing pain; For I have not denied the words of the Holy One. His comfort or consolation that he would have is death, the only one he seeks or can receive (Job 6:11). The second clause betrays a rising frenzy in the sufferer’s mind. The third clause is thrown in almost in parenthesis. It expresses Job’s feeling that there is nothing that would impair his comfort or mar his joy in death, for he has never denied or disobeyed the words, or commands, of the Holy One. Perhaps the words may be flung out also against a thought which Job felt might rise in the minds of his friends. They serve at least to…
Read Cambridge on Job 6 →
Albert Barnes1798–1870Barnes' Notes on the BibleThen should I yet have comfort - Dr. Good renders this, “then would I already take comfort.” Noyes, “yet it should still be my consolation.” The literal sense is, “and there would be to me yet
Read Albert Barnes on Job 6 →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
It still brings me comfort, and joy through unrelenting pain, that I have not denied the words of the Holy One.
Let it still be my consolation, yes, let me exult in pain that doesn’t spare, that I have not denied the words of the Holy One.
It still brings me comfort, and joy through unrelenting pain, that I have not denied the words of the Holy One.
Then I would yet have my comfort, then I would rejoice, in spite of pitiless pain, for I have not concealed the words of the Holy One.
Tyndale line
Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.
And be it still my consolation, Yea, let me exult in pain that spareth not, That I have not denied the words of the Holy One.
Then should I yet have comfort; yea, I would exult in pain that spareth not: for I have not denied the words of the Holy One.
Then should I yet have comfort; yes, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.
Then should I yet haue comfort, (though I burne with sorowe, let him not spare) because I haue not denyed the wordes of the Holy one.
Strictly literal
Then should I yet have comfort; and in the pain which spareth not I would rejoice that I have not denied the words of the Holy One.
And yet it is my comfort, (And I exult in pain — He doth not spare,) That I have not hidden The sayings of the Holy One.
And yet it is my comfort || (And I exult in pain—He does not spare), || That I have not hidden || The sayings of the Holy One.
Then would this be still my comfort; yea, I would rejoice in my pain while be would not spare: that I have not gainsaid the commands of the Holy One.—
May this still be my consolation— even if I exult in pain that does not lessen: that I have not denied the words of the Holy One.
From the Latin
And that this may be my comfort, that afflicting me with sorrow, he spare not, nor I contradict the words of the Holy One.
Simplified
But it still comforts me to know, making me happy through the never-ending pain, that I have never rejected the words of God.
So I would still have comfort, and I would have joy in the pains of death, for I have not been false to the words of the Holy One.
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 largely agree in content, with 10 of the 12 words matching. However, the Septuagint's translation reflects a different thematic focus, as seen in its choice of words.
וּ֥תְהִי ע֨וֹד׀ נֶ֘חָ֤מָתִ֗י וַאֲסַלְּדָ֣ה בְ֭חִילָה לֹ֣א יַחְמ֑וֹל כִּי־ לֹ֥א כִ֝חַ֗דְתִּי אִמְרֵ֥י קָדֽוֹשׁ׃
10 of the 12 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 6:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word 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-Juss-3fs — Conjunction · verb qal jussive third person feminine singularHC/Vqj3fs
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
נֶחָמָה (nechamah) means 'comfort' or 'consolation.' It is derived from the root נָחַם (nacham), which relates to the idea of providing solace. The entries consistently emphasize its meaning as comfort without significant variation.
[נֶחָמָה] n.f. comfort
base
H5165 נֶחָמָה
5165 nechamah nekh-aw-maw'
from 5162; consolation:--comfort.
see HEBREW for 05162
נֶחָמָה (ne.cha.mah) — comfort.
comfort
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
[סָלַד] vb. very dubious, perh. spring;—Pi. Jb 6:10
ref
H5539 סָלַד
5539 calad saw-lad'
a primitive root; probably to leap (with joy), i.e.
exult:--harden self.
סָלַד (sa.lad) — to rejoice.
(Piel) to leap, jump, spring, leap for joy
Conj | V-Piel-1cs — Conjunction · verb piel infinitive construct first person common singularHC/Vpc1cs
The Hebrew word חִיל (chiyl) denotes a state of writhing or anguish, often associated with pain and sorrow, particularly in the context of childbirth. Its feminine form, חִילָה (chiylah), also means agony. Both forms emphasize emotional and physical distress.
done
H2427a חִיל a writhing, anguish H2427b חִילָה anguish
2427 chiyl kheel
and (feminine) chiylah {khee-law'}; from 2342; a throe
(expectant of childbirth):--pain, pang, sorrow.
see HEBREW for 02342
חִיל (chil) — agony.
1) pain, agony, sorrow, a writhing, anguish
1a) writhing (of fear)
1b) anguish
Also means: chi.lah (חִילָה "agony" H2427B)
חִילָה (chi.lah) — agony.
1) pain, agony, sorrow, a writhing, anguish
1a) writhing (of fear)
1b) anguish
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
an'-gwish: Extreme distress of body, mind or spirit; excruciating pain or suffering of soul, e.g. excessive grief, remorse, despair. Chiefly expressed in Old Testament, by four derivatives of tsuq, "straitened," "pressed," and tsar, and two derivatives signifying "straitness," "narrowness," hence distress; also shabhats, "giddiness," "confusion of mind"; hul "to twist" with pain, "writhe." So in the New Testament, thlipsis, "a pressing together," hence affliction, tribulation, stenochoria, "narrowness of place," hence extreme affliction; sunoche, "a holding together," hence distress. The fundamental idea in these various terms is pressure--being straitened, compressed into a narrow place, or pain through physical or mental torture. Used of the physical agony of child-birth (Jer 4:31; 6:24; 49:24; 50:43;
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
חָמַל (chamal) is a primitive root meaning to spare or have compassion. It encompasses the ideas of commiseration and pity, primarily in the Qal stem. The entries consistently emphasize its connotation of sparing or showing compassion.
H2550 חָמַל spare
2550 chamal khaw-mal'
a primitive root; to commiserate; by implication, to
spare:--have compassion, (have) pity, spare.
חָמַל (cha.mal) — to spare.
(Qal) to spare, pity, have compassion on
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
כָּחַד (kachad) is a Hebrew verb meaning to hide or conceal. It can also imply destruction or desolation, with various forms indicating actions like being hidden (Niphal) or actively hiding (Hiphil). The entries highlight its use in different contexts, but do not provide specific verse references.
[כָּחַד] vb. not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
Niph.
be hidden
be effaced, destroyed
Pi. hide
Hiph.
hide
efface, annihilate
base
H3582 [כָּחַד] not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
3582 kachad kaw-khad'
a primitive root; to secrete, by act or word; hence
(intensively) to destroy:--conceal, cut down (off), desolate,
hide.
כָּחַד (ka.chad) — to hide.
1) to hide, conceal, cut off, cut down, make desolate, kick
1a) (Niphal)
1a1) to be hidden
1a2) to be effaced, be destroyed, be cut off
1b) (Piel) to cover, hide
1c) (Hiphil)
1c1) to hide
1c2) to efface, annihilate
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
hid'-'n: The translation of Taman, "to hide," "to bury" (Job 3:16); of tsaphan "to conceal," "store up" (Job 15:20, "The number of years is hidden to the oppressor," the Revised Version (British and American) "even the number of years that are laid up for the oppressor," margin "and years that are numbered are laid up"; Job 24:1, "Why, seeing times are not hidden from the Almighty," the Revised Version (British and American) "Why are times not laid up by the Almighty?" margin as the King James Version with "Why is it?" prefixed; Ps 83:3, "They consulted (the Revised Version (British and American) "consult") against thy hidden ones"); of matspunim (from tsaphan), "hidden…
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
N-mp — Noun common · masculine plural constructHNcmpc
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…
The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
Adj — AdjHAamsa
See GOD, NAMES OF.
