Job 6:4 — Word Study
WLCכִּ֤י חִצֵּ֪י שַׁדַּ֡י עִמָּדִ֗י אֲשֶׁ֣ר חֲ֭מָתָם שֹׁתָ֣ה רוּחִ֑י בִּעוּתֵ֖י אֱל֣וֹהַּ יַֽעַרְכֽוּנִי׃
BSAForkîy the arrowschêts [sharp objects shot from a bow] of the AlmightyShadday [Shadday, the all-powerful One] have pierced meʻimmâd my spiritrûwach [the breath of life, the mind and emotions] drinks inshâthâh their poisonchêmâh [intense anger or rage, chaos] the terrorsbiʻûwthîym [fears, alarms] of Godʼĕlôwahh [Eloah, the one true God] are arrayed against meʻârak▸ [set in order, lined up]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| חִצֵּ֪י | [the] arrows of | Noun common, masculine plural construct |
| שַׁדַּ֡י | [the] Almighty | Noun proper |
| עִמָּדִ֗י | [are] with me | Preposition, suffix |
| אֲשֶׁ֣ר | which | Particle |
| חֲ֭מָתָם | poison their | Noun common feminine singular construct, suffix |
| שֹׁתָ֣ה | [is] drinking | Verb, Qal, participle (active) feminine singular |
| רוּחִ֑י | spirit my | Noun common both singular construct, suffix |
| בִּעוּתֵ֖י | [the] terrors of | Noun common, masculine plural construct |
| אֱל֣וֹהַּ | God | Noun common, masculine singular absolute |
| יַֽעַרְכֽוּנִי׃ | they are arranged against me | Verb qal imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the arrows of the Almighty have pierced me; my spirit drinks in their poison; the terrors of God are arrayed against me. |
| KJV | For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me. |
| ASV | For the arrows of the Almighty are within me, The poison whereof my spirit drinketh up: The terrors of God do set themselves in array against me. |
| YLT | For arrows of the Mighty [are] with me, Whose poison is drinking up my spirit. Terrors of God array themselves [for] me! |
| WEB | For the arrows of the Almighty are within me. My spirit drinks up their poison. The terrors of God set themselves in array against me. |
| BBE | For the arrows of the Ruler of all are present with me, and their poison goes deep into my spirit: his army of fears is put in order against me. |
Where they part company is חֲ֭מָתָם — see How Translations Differ.
The sentence is structured around Job's main assertion of suffering, with subordinate phrases detailing the nature of his pain and the divine forces he feels against him.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁתָה
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 6:4
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 6:4 reveals Job's anguish as he describes the arrows of the Almighty piercing him, indicating his profound suffering. He feels as if his spirit is consuming poison, a metaphor for the intense emotional pain he endures. The terrors of God arrayed against him highlight his sense of being overwhelmed by divine judgment. This passage is part of Job's larger discourse on the nature of his suffering and the silence of God in the face of his plight.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 16:12–14 | I was at ease, but He shattered me; He seized me by the neck and crushed me. He has set me up as His target; |
| 2 | Deuteronomy 32:23–42 | I will heap disasters upon them; I will spend My arrows against them. |
| 3 | Psalm 7:13 | He has prepared His deadly weapons; He ordains His arrows with fire. |
| 4 | Psalm 18:14 | He shot His arrows and scattered the foes; He hurled lightning and routed them. |
| 5 | Psalm 21:12 | For You will put them to flight when Your bow is trained upon them. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — חִצֵּי, chi.Tzeigenerated
The word חֵץ (chets) means 'arrow' and is used here to symbolize the piercing pain inflicted by God's judgment. It derives from a root meaning 'to pierce', emphasizing the sharpness and severity of the suffering Job experiences.
In this context, the arrows represent not just physical pain but also spiritual and emotional torment. Job's use of the plural form indicates that he feels bombarded by multiple sources of pain, highlighting his sense of being under siege.
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 finite verb is שֹׁתָ֣ה, drinks, which governs the subject רוּחִ֑י, my spirit, and the object חֲ֭מָתָם, their poison. The structure indicates that Job's spirit actively engages with the poison of suffering.
The arrangement of clauses emphasizes Job's immediate experience of pain and the divine terrors that surround him, creating a vivid picture of his inner turmoil.
Septuagint Backgroundgenerated
In the Septuagint, חִצֵּי is rendered as βέλη (belē), meaning 'missiles' or 'darts', which broadens the concept of pain to include various forms of attack. This choice underscores the intensity and variety of Job's suffering.
The word שַׁדַּי is translated as κυρίου (kyriou), indicating authority and power, reinforcing the notion that Job feels the weight of divine judgment.
In plain words — the whole versegenerated
Job 6:4 shows Job in deep distress, feeling that the arrows of God have struck him. He describes his spirit as drinking in poison, which symbolizes the intense emotional pain he feels. The terrors of God are lined up against him, creating a vivid picture of his suffering.
Frequently Asked Questionsgenerated
Job uses this metaphor to express the pain and suffering he feels as a result of God's judgment, indicating that he feels attacked and wounded by divine forces.
Job describes his spirit as drinking in poison, suggesting that his emotional and mental state is severely affected by his suffering.
The terrors of God refer to the fears and alarms that Job experiences, which he feels are arrayed against him, emphasizing his sense of being overwhelmed by divine judgment.
Job's feelings stem from his intense suffering and the silence of God in response to his plight, leading him to express his anguish through vivid imagery.
Reflection Questionsgenerated
- In what ways can I relate to Job's feelings of suffering and isolation?
- How do I understand the concept of divine judgment in my own life?
- What can I learn from Job's honesty in expressing his pain?
- How can I support others who may be experiencing similar feelings of despair?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of suffering and divine judgment, offering moral interpretations and insights into Job's plight.
For the arrows of the Almighty are in me. For by the epithet of 'arrows' sometimes the utterances of preaching, sometimes the arrows of visitation are denoted.Early Church Fathers on Job 6 →
MORAL INTERPRETATION The holy Man, longing for the coming of the Redeemer under the name of a 'balance,' whilst he opens his mind in discourse, instructs us to earnestness of life;Early Church Fathers on Job 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 6:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the arrows of the Almighty [are] within me,.... Which are a reason proving the weight and heaviness of his affliction, and also of his hot and passionate expressions he broke out into; which
Read John Gill on Job 6 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me. Arrows ... within me - have pierced me.
Read Robert Jamieson on Job 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleArrows; so he fitly calls his afflictions, because, like arrows, they came upon him swiftly and suddenly, one after another, and that from on high, and they wounded him deeply and deadly. Of the Almighty; so he calls them, either generally, because all afflictions come from him; or particularly, because God’ s hand was in a singular manner eminent and visible in his miseries, Job 1; or yet more especially, because they were immediately shot by God into his spirit, as it follows. Are within me; besides those evils which are past, Job 1, there are other miseries that are constant and fixed in me, the sharp pains of my body, and dismal horrors of my mind. The poison whereof; implying that…
Read Matthew Poole on Job 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 6:4 For the arrows of the Almighty [are] within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.Ver. 4. For the arrows of the Almighty are within me] What marvel, then, though his flesh had no rest, but he was troubled on every side, since without were fightings, within were fears? 2 Corinthians 7:5. The arrows, not of a mighty man, as Psalms 127:4, but of an Almighty God; troubles without and terrors within. David felt these arrows, and complaineth of them heavily, Psalms 38:1-2. "He shall shoot at them with an arrow; suddenly shall they be wounded," saith he of his enemies who had bent their bow and shot their arrows at him, even…
Read John Trapp on Job 6 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The poison whereof drinketh up my spirit.—Rather, the poison whereof my spirit imbibeth, the rendering of the Authorised Version being ambiguous.Do set themselves in array against me.—Like hosts marshalling themselves for battle. “If the ox or the ass will not low or bray so long as he is satisfied, so neither should I complain if I had no valid cause. My groaning is the evidence of a great burden, and consequently the disdainful way in which you treat it is insipid and distasteful to me—my soul refuseth to touch your proffered remedies; they are as loathsome meat to me.” According to some, the words rendered “the white of an egg” mean the juice of purslain.
Read Charles John Ellicott on Job 6 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The arrows of the Almighty] There is an evident reference here to wounds inflicted by poisoned arrows; and to the burning fever occasioned by such wounds, producing such an intense parching thirst as to dry up all the moisture in the system, stop all the salivary ducts, thicken and inflame the blood, induce putrescency, and terminate in raging mania, producing the most terrifying images, from which the patient is relieved only by death. This is strongly expressed in the fine figure: The POISON DRINKETH UP my SPIRIT; the TERRORS of GOD SET THEMSELVES in ARRAY against me. That calamities are represented among the Eastern writers as the arrows of the Almighty, we have abundant proofs.…
Read AdamClarke on Job 6 →
CambridgeThe Cambridge Bible for Schools and Colleges4. the arrows of the Almighty] This explains his bearing and excuses it. Everywhere Job says that it is not his afflictions in themselves that terrify him, it is that they come from God; it is the moral problem that lies under his calamities and that God has become his enemy that makes his heart “soft” (ch. Job 23:15 seq.). The “arrows” of God are the plagues, diseases and pains with which He assails men, ch. Job 16:12 seq.; cf. Psalms 38:2 seq.; Deuteronomy 32:23. So Hamlet, The slings and arrows of outrageous fortune. the poison whereof drinketh] Rather, the poison of which my spirit drinketh in. God’s arrows are poisoned arrows, the poison of which the spirit sucks in and becomes…
Read Cambridge on Job 6 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor the arrows of the Almighty are within me - That is, it is not a light affliction that I endure.
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
For the arrows of the Almighty have pierced me; my spirit drinks in their poison; the terrors of God are arrayed against me.
For the arrows of the Almighty are within me. My spirit drinks up their poison. The terrors of God set themselves in array against me.
For the arrows of the Almighty have pierced me; my spirit drinks in their poison; the terrors of God are arrayed against me.
For the arrows of the Almighty are within me; my spirit drinks their poison; God’s sudden terrors are arrayed against me.
Tyndale line
For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.
For the arrows of the Almighty are within me, The poison whereof my spirit drinketh up: The terrors of God do set themselves in array against me.
For the arrows of the Almighty are within me, the poison whereof my spirit drinketh up: the terrors of God do set themselves in array against me.
For the arrows of the Almighty are within me, the poison of which drinketh up my spirit: the terrors of God set themselves in array against me.
For the arrowes of the Almightie are in me, the venime whereof doeth drinke vp my spirit, and the terrours of God fight against me.
Strictly literal
For the arrows of the Almighty are within me, their poison drinketh up my spirit: the terrors of God are arrayed against me.
For arrows of the Mighty [are] with me, Whose poison is drinking up my spirit. Terrors of God array themselves [for] me!
For arrows of the Mighty [are] with me, || Whose poison is drinking up my spirit. Terrors of God array themselves [for] me!
For the arrows of the Almighty are within me, the poison whereof my spirit drinketh it: the terrors of God set themselves in array against me.
For the arrows of the Almighty are in me, my spirit drinks up the poison; the terrors of God have arranged themselves in array against me.
From the Latin
For the arrows of the Lord are in me, the rage whereof drinketh up my spirit, and the terrors of the Lord war against me.
Simplified
For the arrows of the Almighty are in me; their poison saps my spirit. God's terrors are lined up against me.
For the arrows of the Ruler of all are present with me, and their poison goes deep into my spirit: his army of fears is put in order against me.
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 6:4 states, "For the arrows of the Almighty have pierced me; my spirit drinks in their poison; the terrors of God are arrayed against me." The Septuagint, while it has a word-by-word correspondence with the Masoretic Text, does not provide a complete text for comparison in this instance. Therefore, we cannot determine if the Septuagint agrees or differs in meaning from the Masoretic Text based on the available evidence. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional information for this verse, leaving the Masoretic Text as the primary witness for its content.
כִּ֤י חִצֵּ֪י שַׁדַּ֡י עִמָּדִ֗י אֲשֶׁ֣ר חֲ֭מָתָם שֹׁתָ֣ה רוּחִ֑י בִּעוּתֵ֖י אֱל֣וֹהַּ יַֽעַרְכֽוּנִי׃
8 of the 11 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 6:4
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.
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
חֵץ (chets) means 'arrow,' primarily found in poetic and prophetic contexts. It is derived from a root meaning 'to pierce' and can imply a wound or refer to a thunderbolt in a figurative sense. The word also encompasses related terms like 'dart' and 'shaft,' indicating its use in various forms of weaponry.
חֵץ n.m. arrow, mostly poet. and proph.
base
H2671 חֵץ arrow, mostly poet. and proph.
2671 chets khayts
from 2686; properly, a piercer, i.e. an arrow; by
implication, a wound; figuratively, (of God) thunder-bolt; (by
interchange for 6086) the shaft of a spear:--+ archer, arrow,
dart, shaft, staff, wound.
see HEBREW for 02686
see HEBREW for 06086
חֵץ (chets) — arrow.
arrow
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…
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.
The Hebrew word עִם (*im*) means 'with' and is used to indicate companionship, aid, or joint actions. It can also imply opposition in contexts of contest or combat. The entries suggest a range of meanings, including proximity, possession, and metaphorical uses, such as 'in spite of.' There are no significant disagreements among the lexicons.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
H5978 עִם with
5978 `immad im-mawd'
prol. for 5973; along with:--against, by, from, + me, +
mine, of, + that I take, unto, upon, with(-in.)
see HEBREW for 05973
עִמָּדִי (im.mad) — with me.
with
A grammatical form of im (עִם "with" H5973A)
§ 1) with
Prep | Suff — Preposition · suffixHR/Sp1bs
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp1fs
בִּעוּתִים (bi`uwthiym) is a masculine plural noun meaning 'terrors' or 'alarms,' specifically those caused by God. The word is derived from a root meaning to alarm, and it appears in contexts related to divine fear or dread.
[בִּעוּתִים] n.m.pl. terrors, alarms, occasioned by God
base
H1161 בִּעוּתִים
1161 bi`uwthiym be-oo-theme'
masculine plural from 1204; alarms:--terrors.
see HEBREW for 01204
בִּעוּתִים (bi.u.tim) — terror.
terrors, alarms (occasioned by God)
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 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…
עָרַךְ (arak) means to arrange or set in order, applicable in various contexts such as preparing a table, organizing a battle, or stating a legal case. It can also denote valuing or taxing in the Hiphil form. The word encompasses a wide range of meanings related to order and comparison.
עָרַךְ vb. arrange or set in order
Qal
arrange in order, seven altars
set or lay in order, as wood
in common life, arrange a table
arrange a battle, i.e. draw up in battle order
arrange weapons of army in order for battle
arrange words
state in order, set forth a legal case
compare (as result of arranging in order)
intrans. be comparable
base
עָרַךְ vb. denom. Hiph. value (for taxation), tax
base
H6186a עָרַךְ arrange or set in order .. . arrange in order, seven altars
. set or lay in order, as wood
. in common life, arrange a table
. arrange a battle, i.e. draw up in battle order
. arrange weapons of army in order for battle
. arrange words
. state in order, set forth a legal case
. . compare (as result of arranging in order)
. intrans. be comparable
H6186b עָרַךְ vb. denom. Hiph. value (for taxation), tax
6186 `arak aw-rak'
a primitive root; to set in a row, i.e. arrange, put in order
(in a very wide variety of applications):--put (set) (the
battle, self) in array, compare, direct, equal, esteem,
estimate, expert (in war), furnish, handle, join (battle),
ordain, (lay, put, reckon up, set) (in) order, prepare, tax,
value.
עָרַךְ (a.rakh) — to arrange.
1) to arrange, set or put or lay in order, set in array, prepare, order, ordain, handle, furnish, esteem, equal, direct, compare
1a) (Qal)
1a1) to arrange or set or lay in order, arrange, state in order, set forth (a legal case), set in place
1a2) to compare, be comparable
עָרַךְ (a.rakh) — to value.
(Hiphil) to value, tax
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sp1bs
