Job 8:10 — Word Study
WLCהֲלֹא־ הֵ֣ם י֭וֹרוּךָ יֹ֣אמְרוּ לָ֑ךְ וּ֝מִלִּבָּ֗ם יוֹצִ֥אוּ מִלִּֽים׃
BSA◂Will theyhêm [surely] notlôʼ teach youyârâh▸ [show you, guide you] and tellʼâmar▸ and speakyâtsâʼ▸ [utter words, express thoughts] from their understandinglêb [heart, inner wisdom, intellect]
| Greek | English | Parsing |
|---|---|---|
| הֲלֹא־ | ¿ not | Particle, particle |
| הֵ֣ם | they | Pronoun |
| י֭וֹרוּךָ | will they instruct you | Verb hiphil imperfect third person masculine plural, suffix |
| יֹ֣אמְרוּ | will they say? | Verb, Qal, imperfect third person masculine plural |
| לָ֑ךְ | to you | Preposition, suffix |
| וּ֝מִלִּבָּ֗ם | and from heart their | Conjunction, preposition, noun common masculine singular construct |
| יוֹצִ֥אוּ | will they bring forth? | Verb, Hiphil, imperfect third person masculine plural |
| מִלִּֽים׃ | words | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Will they not teach you and tell you, and speak from their understanding? |
| KJV | Shall not they teach thee, and tell thee, and utter words out of their heart? |
| ASV | Shall not they teach thee, and tell thee, And utter words out of their heart? |
| YLT | Do they not shew thee — speak to thee, And from their heart bring forth words? |
| WEB | Shall they not teach you, tell you, and utter words out of their heart? |
| BBE | Will they not give you teaching, and say words of wisdom to you? |
Translations agree in the core meaning, with some variations in expression.
The structure is built around a main question with additional clauses elaborating on the actions expected from the wise.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵם
verbאָמַר
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 8:10
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 Dialogue on Wisdomgenerated
Job 8:10 is part of a larger discussion where Job reflects on the nature of wisdom and the insights of those who have experienced life. He questions whether the wise will not guide others, highlighting the importance of learning from experience and understanding the world around us. This verse follows a statement on human ignorance and precedes further metaphors about nature, emphasizing the interconnectedness of knowledge and existence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 12:7–8 | But ask the animals, and they will instruct you; ask the birds of the air, and they will tell you. |
| 2 | Job 32:7 | I thought that age should speak, and many years should teach wisdom. |
| 3 | Deuteronomy 6:7 | And you shall teach them diligently to your children and speak of them when you sit at home and when you walk along the road, when you lie down and when you get up. |
| 4 | Deuteronomy 11:19 | Teach them to your children, speaking about them when you sit at home and when you walk along the road, when you lie down and when you get up. |
| 5 | Psalm 145:4 | One generation will commend Your works to the next, and will proclaim Your mighty acts— |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — י֭וֹרוּךָ, Yo.ru.khagenerated
The verb יָרָא (*yarah*) means 'to instruct' or 'to teach,' and is often used in contexts where guidance or direction is needed. It carries a sense of pointing out or showing the way, reflecting the role of a teacher or wise person in imparting knowledge.
In this verse, the use of the verb in the future tense suggests a rhetorical question, implying that the wise are expected to share their insights. The emphasis is on the act of teaching as a vital means of communication and understanding.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with variations in phrasing.
Sentence Structuregenerated
The verse contains multiple clauses, with the main verb י֭וֹרוּךָ (will they instruct you) leading the inquiry. It is followed by additional clauses that elaborate on the actions of teaching and speaking, creating a layered structure that emphasizes the process of imparting wisdom.
The Hebrew word order places the subject הֵ֣ם (they) first, which highlights the focus on the wise individuals expected to teach, followed by the verbs that describe their actions.
Septuagint Backgroundgenerated
The Septuagint translates י֭וֹרוּךָ with σε (G4571), meaning 'you.' This choice reflects a direct address to the listener, maintaining the personal nature of the instruction.
The Greek translation captures the essence of the Hebrew inquiry, emphasizing the expectation that wise individuals will indeed communicate their understanding.
In plain words — the whole versegenerated
Job 8:10 asks whether wise individuals will not teach and share their understanding. Job emphasizes the importance of learning from those who have knowledge and experience, suggesting that wisdom should be communicated and shared.
Frequently Asked Questionsgenerated
Job is highlighting the expectation that wise individuals will share their insights and understanding with others, guiding them in their knowledge.
Teaching and understanding are crucial for gaining wisdom and navigating life's complexities, as Job seeks to illustrate through his dialogue.
Wisdom serves as a foundation for understanding human experience and divine justice, which Job grapples with throughout his dialogues.
This verse follows Job's reflection on human ignorance and precedes metaphors about nature, emphasizing the necessity of learning from the wise.
Reflection Questionsgenerated
- In what ways have I learned from the wisdom of others in my life?
- How can I share my understanding with those around me?
- What experiences have shaped my understanding of wisdom?
- Why is it important to seek guidance from those who have more knowledge?
The early church on this verse — how the Fathers read it
The early commentary from Gregory the Dialogist reflects on the importance of teaching and sharing wisdom, highlighting the role of understanding in communication.
Shall not they teach thee, and tell thee, and utter words out of their heart? We must mark what he had said before, And the inspiration of the words of thy mouth is multiplied.Early Church Fathers on Job 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 8:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShall not they teach thee, [and] tell thee,.... That is, the men of the former age, and their fathers before them, Job is directed to inquire of, and to prepare for a search into their records and
Read John Gill on Job 8 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShall not they teach thee, and tell thee, and utter words out of their heart? Teach thee - Job (Job 6:24) had said, "Teach me." Bildad, therefore, says, Since you want teaching, Enquire of the Fathers; They will teach thee.
Read Robert Jamieson on Job 8 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAssuredly they will inform thee that it is as we say. Out of their heart; not partially, but sincerely, speaking their inward thoughts; not rashly, but from deep consideration; not by hearsay from others, but their own knowledge and experience.
Read Matthew Poole on Job 8 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 8:10 Shall not they teach thee, [and] tell thee, and utter words out of their heart?Ver. 10. Shall they not teach thee, and tell thee] They, that is, the forefathers, Job 8:8, these, though dead and gone, yet by their records and monuments, by their apopthegms and oracles (for the words of dying men are living oracles), do still teach us and tell us their minds, as if they were yet living, Hebrews 11:4 Luke 16:29. Books are mute matters, silent voices. The way to be wise, said a heathen, is to converse with the dead, τοιςνεκροιςσυγχρωτιζειν. Histories are faithful counsellors, and by the reading of them many young men have attained to more understanding than their elders; as Augustus…
Read John Trapp on Job 8 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Shall not they teach thee] Wilt thou not treat their maxims with the utmost deference and respect? They utter words from their heart - what they say is the fruit of long and careful experience.
Read AdamClarke on Job 8 →
CambridgeThe Cambridge Bible for Schools and Colleges10. words out of their heart] Words not the result of hasty and superficial generalizing, but of an experience which the lengthened lives of these men had enabled them to pass through, and the principles learned in which had sunk into their heart. The “heart” is in Heb. the deepest part of human nature, whether intellect or feeling. There is an implied condemnation in all this of the new principles which Job was setting forth, what a subsequent speaker calls his “doctrine,” ch. Job 11:4, principles based on nothing but his own single experience and instance.
Read Cambridge on Job 8 →
Albert Barnes1798–1870Barnes' Notes on the BibleShall not they teach thee - The results of human conduct, and the great principles on which God governs the world. And utter words out of their heart - Dr.
Read Albert Barnes on Job 8 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Shall not they teach thee — Job had confidently said, (Job 6:24,) Teach me, and Bildad adduces a most remarkable passage out of the heart of ancient times. He summons the fathers, that they may deal Job a crushing blow.
Read Daniel Denison Whedon on Job 8 →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
Will they not teach you and tell you, and speak from their understanding?
Shall they not teach you, tell you, and utter words out of their heart?
Will they not teach you and tell you, and speak from their understanding?
Will they not instruct you and speak to you, and bring forth words from their understanding?
Tyndale line
Shall not they teach thee, and tell thee, and utter words out of their heart?
Shall not they teach thee, and tell thee, And utter words out of their heart?
Shall not they teach thee, and tell thee, and utter words out of their heart?
Will they not teach thee, and tell thee, and utter words out of their heart?
Shall not they teach thee and tell thee, and vtter the wordes of their heart?
Strictly literal
Shall not they teach thee, [and] tell thee, and utter words out of their heart?
Do they not shew thee — speak to thee, And from their heart bring forth words?
Do they not show you—speak to you, || And from their heart bring forth words?
Behold, these will truly teach thee, they will speak unto thee, and out of their very heart will they bring forth words:
Will they not teach you and tell you? Will they not speak words from their hearts?
From the Latin
And they shall teach thee: they shall speak to thee, and utter words out of their hearts.
Simplified
Won't they teach you and explain what they know?
Will they not give you teaching, and say words of wisdom to you?
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 six of the eight words matched between them. The Septuagint's rendering, while different in order, conveys a similar message about the role of the wise in teaching and sharing insights.
הֲלֹא־ הֵ֣ם י֭וֹרוּךָ יֹ֣אמְרוּ לָ֑ךְ וּ֝מִלִּבָּ֗ם יוֹצִ֥אוּ מִלִּֽים׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 8:10
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.
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 | Part — Particle · particleHTi/Tn
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
The Hebrew word יָרָא (*yarah*) encompasses meanings related to shooting, pouring, and throwing. It can refer to actions like shooting arrows or casting water, as well as figurative uses such as teaching or directing. The entries indicate that it has both a literal and a figurative range, with roots in the idea of flowing or pointing out.
[יָרָא] vb. shoot, pour
Qal shoot with arrows
Hiph. and they shot at; Pt. pl. the shooters, archers
Hoph. he that watereth shall himself also be watered
base
יָרָה vb. throw, shoot
Qal
throw, cast
cast (= lay, set), corner-stone; pillar
shoot arrows
throw water, rain
Niph. shot through (with arrows)
Hiph.
throw, cast
shoot (arrows)
throw water, rain
point out, shew
direct, teach, instruct
base
H3384a יָרָא shoot, pour H3384b יָרָה throw, shoot .. throw, cast
. cast (= lay, set), corner-stone; pillar
. shoot arrows
. throw water, rain
. shot through (with arrows)
. . throw, cast
. shoot (arrows)
. throw water, rain
. point out, shew
. direct, teach, instruct
3384 yarah yaw-raw'
or (2 Chr. 26:15) yara; {yaw-raw'}; a primitive root;
properly, to flow as water (i.e. to rain); transitively, to
lay or throw (especially an arrow, i.e. to shoot);
figuratively, to point out (as if by aiming the finger), to
teach:--(+) archer, cast, direct, inform, instruct, lay, shew,
shoot, teach(-er,-ing), through.
יָרָא (ya.ra) — to shoot.
1) to shoot, pour
1a) (Qal)
1a1) to shoot arrows
1b) (Hiphil)
1b1) to shoot at
1b2) part. shooter, archer
1c) to throw water, rain
יָרָה (ya.rah) — to show.
1) to point out, show
1b) to direct, teach, instruct
V-Hiphil-Imperf-3mp | Suff — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sp2ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Conj | Prep | N-ms | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp3mp
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
מִלָּה (millah) means 'word' or 'speech' and can refer to a discourse or topic. It is derived from a root that suggests collective speech or utterance. The term encompasses various forms of communication, including answers and by-words. The Aramaic equivalent is also מִלָּה.
מִלָּה n.f. word, speech, utterance
base
H4405 מִלָּה
4405 millah mil-law'
from 4448 (plural masculine as if from milleh {mil-leh'}; a
word; collectively, a discourse; figuratively, a topic:--+
answer, by-word, matter, any thing (what) to say, to
speak(-ing), speak, talking, word.
see HEBREW for 04448
מִלָּה (mil.lah) — speech.
word, speech, utterance
Aramaic equivalent: mil.lah (מִלָּה "word" H4406)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
