Job 8:6 — Word Study
WLCאִם־ זַ֥ךְ וְיָשָׁ֗ר אָ֥תָּה כִּי־ עַ֭תָּה יָעִ֣יר עָלֶ֑יךָ וְ֝שִׁלַּ֗ם נְוַ֣ת צִדְקֶֽךָ׃
BSAifʼim youʼattâh are purezak [morally blameless, clean] and uprightyâshâr [straight, just] evenkîy nowʻattâh [at this very moment, in this present time] He will rouse Himselfʻûwr▸ [stir Himself, awaken] on your behalfʻal [for your sake, in your favor] and restoreshâlam [reestablish, bring back to a state of prosperity] your righteoustsedeq [right standing, virtuous] estatenâveh [dwelling place, home]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| זַ֥ךְ | [are] pure | Adj |
| וְיָשָׁ֗ר | and upright | Conjunction |
| אָ֥תָּה | you | Pronoun |
| כִּי־ | for | Particle |
| עַ֭תָּה | now | Adverb |
| יָעִ֣יר | he will awake | Verb, Hiphil, imperfect third person masculine singular |
| עָלֶ֑יךָ | on you | Preposition, suffix |
| וְ֝שִׁלַּ֗ם | and he will restore | Verb, Piel, sequential perfect third person masculine singular |
| נְוַ֣ת | [the] abode of | Noun common, feminine singular construct |
| צִדְקֶֽךָ׃ | righteousness your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | if you are pure and upright, even now He will rouse Himself on your behalf and restore your righteous estate. |
| KJV | If thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous. |
| ASV | If thou wert pure and upright: Surely now he would awake for thee, And make the habitation of thy righteousness prosperous. |
| YLT | If pure and upright thou [art], Surely now He waketh for thee, And hath completed The habitation of thy righteousness. |
| WEB | If you were pure and upright, surely now he would awaken for you, and make the habitation of your righteousness prosperous. |
| BBE | If you are clean and upright; then he will certainly be moved to take up your cause, and will make clear your righteousness by building up your house again. |
Where they part company is זַךְ — see How Translations Differ.
The main clause sets the condition, followed by two actions that God will take in response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbעוּר
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 8:6
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 Righteousnessgenerated
Job 8:6 is part of a conversation where Job's friends are discussing the reasons for suffering and the nature of God's justice. Job suggests that if one is morally upright, God will respond positively, indicating a relationship between human integrity and divine favor. This reflects the broader theme of the book regarding the nature of righteousness and its consequences in life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 1:8 | Then the LORD said to Satan, “Have you considered My servant Job? For there is no one on earth like him, a man who is blameless and upright, who fears God and shuns evil.” |
| 2 | Job 4:6–7 | Is your reverence not your confidence, and the uprightness of your ways your hope? |
| 3 | Job 21:14–15 | Yet they say to God: ‘Leave us alone! For we have no desire to know Your ways. |
| 4 | Job 16:17 | yet my hands are free of violence and my prayer is pure. |
| 5 | Psalm 26:5–6 | I hate the mob of evildoers, and refuse to sit with the wicked. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — זַךְ, zakhgenerated
The word זַךְ (zakh) is an adjective meaning pure or clean, often used to describe moral purity. It conveys the idea of being free from impurities, both literally and figuratively, indicating a clear conscience and integrity.
In this verse, it emphasizes the condition for God's favorable action. Job asserts that if one is pure and upright, they can expect God to respond positively, which highlights the importance of moral character in their relationship with the divine.
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 finite verb יָעִ֣יר (ya'ir), meaning 'he will awake,' governs the sentence, with the subject אָ֥תָּה (attah) 'you' and two clauses providing conditions and consequences. The structure emphasizes the conditional nature of the promise.
The arrangement of the Hebrew words places the condition of purity and uprightness first, underscoring its importance in eliciting God's response.
Septuagint Backgroundgenerated
The Septuagint translates זַךְ as καθαρὸς (katharos), which also means pure or clean. This choice maintains the moral implications of the Hebrew while aligning with the Greek understanding of purity.
The LXX captures the essence of Job's assertion about the relationship between human righteousness and divine action, though its word order differs from the Hebrew.
In plain words — the whole versegenerated
Job 8:6 suggests that if you are morally pure and upright, God will act on your behalf and restore your situation. This reflects the belief that righteousness can lead to divine favor and restoration.
Frequently Asked Questionsgenerated
To be pure and upright means to have a clear conscience and to act justly, adhering to moral principles.
According to this verse, God will act favorably towards those who are morally upright.
The word 'now' indicates immediacy, suggesting that God's response can happen at the present moment.
Restoration refers to bringing back to a state of prosperity or well-being, often in a moral or spiritual sense.
Reflection Questionsgenerated
- In what areas of my life do I need to pursue purity and uprightness?
- How can I trust that God will respond to my efforts to live righteously?
- What does restoration look like in my own life?
- How can I encourage others to seek righteousness and experience God's favor?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, interpreting it as a call for purity in thought and practice, suggesting that God will respond favorably to those who strive for righteousness.
If thou wilt walk pure and upright; surely now He will awake for thee, and make the habitation of thy righteousness at peace. That is to say, pure in thought, upright in practice. Surely now He will awake for thee.Early Church Fathers on Job 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 8:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf thou [wert] pure and upright,.... By which he tacitly intimates that he was neither; though the character given of him is, that he was perfect and upright, feared God and eschewed evil, and which
Read John Gill on Job 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous. Wert - translate, 'If thou shalt be (henceforth) pure,' etc. .
Read Robert Jamieson on Job 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf thou wert in truth what thou pretendest, and hast been thought by others, to be, pure and upright, i.e. of a sincere heart and blameless life towards God and men. But God’ s severe dealing with thee is an evident token, that notwithstanding all thy fair shows, thou art but a hypocrite and secret sinner. And this sense may seem to agree both with the same charge brought in against Job by Eliphaz, ,7, and with the following discourse, particularly with ,20. Or thus, If thou wouldst be pure and upright, i.e. if thou wouldst join reformation to thy supplication. And this sense may seem best to suit with the foregoing verse, according to the common translation. Awake for thee, i.e. bestir…
Read Matthew Poole on Job 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 8:6 If thou [wert] pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous.Ver. 6. If thou wert pure and upright] If thou didst lift up pure hands to God in prayer, &c. Oςκεθεοιςεπιπειθηταιμαλατεκλυοναυτου.. Pura Deus mens est, pura vult mente vocari: Et puras iussit pondus habere preces. The fountain of goodness will not be laden at with foul hearts and hands, Jeremiah 4:14 James 4:8 Isaiah 1:15-16 John 9:31 1 Timothy 2:8. Thus a heathen philosopher, being at sea in a great storm, and perceiving many wicked wretches with him in the ship calling upon the gods, Silete, inquit, ne Dii vos hic navigare sentiant, Hold your tongues, said…
Read John Trapp on Job 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) If thou wert pure and upright.—Of course, then, there is but one inference: thou art not pure and upright. These are verily the wounds of a friend which are not faithful. Bildad brings to the maintenance of his point the experience of former generations. He wishes to be very orthodox in his assertions, and to base his statements upon authority, and he appeals to the experience of former ages long gone by, and calls them to attest the truth of what he says. He also, like Eliphaz, uses figures, and has recourse to metaphor, only his figures are highly obscure and admit of various explanations. We give that which seems to commend itself most to us. It appears, then, that Bildad…
Read Charles John Ellicott on Job 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. If thou wert pure and upright] Concerning thy guilt there can be no doubt; for if thou hadst been a holy man, and these calamities had occurred through accident, or merely by the malice of thy enemies, would not God, long ere this, have manifested his power and justice in thy behalf, punished thy enemies, and restored thee to affluence? The habitation of thy righteousness] Strongly ironical. If thy house had been as a temple of God, in which his worship had been performed, and his commandments obeyed, would it now be in a state of ruin and desolation?
Read AdamClarke on Job 8 →CambridgeThe Cambridge Bible for Schools and Colleges6. if thou wert pure] Or, if thou be pure, cf. subjunctive in ch. Job 11:15. surely now he would awake] Rather, surely now he will awake. The words, if thou wilt seek, Job 8:5, suggest the right point of view from which to look at the words, if thou be pure, &c. The whole passage refers to the conduct which Bildad hopes for from Job. The meaning, therefore, does not seem to be, If thou be pure, as thou sayest, and as we have supposed thee; but rather, If thou become pure, through penitence, and by letting afflictions work the fruits of righteousness, cf. ch. Job 11:13 seq. make the habitation of thy righteousness prosperous] Or, restore thy righteous habitation, that is, restore the lost…
Read Cambridge on Job 8 →Albert Barnes1798–1870Barnes' Notes on the BibleIf thou wert pure and upright - There is something especially severe and caustic in this whole speech of Bildad.
Read Albert Barnes 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
if you are pure and upright, even now He will rouse Himself on your behalf and restore your righteous estate.
If you were pure and upright, surely now he would awaken for you, and make the habitation of your righteousness prosperous.
if you are pure and upright, even now He will rouse Himself on your behalf and restore your righteous estate.
if you become pure and upright, even now he will rouse himself for you, and will restore your righteous abode.
Tyndale line
If thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous.
If thou wert pure and upright: Surely now he would awake for thee, And make the habitation of thy righteousness prosperous.
If thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous.
If thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous.
If thou be pure and vpright, then surely hee will awake vp vnto thee, and he wil make the habitation of thy righteousnesse prosperous.
Strictly literal
If thou be pure and upright, surely now he will awake for thee, and make the habitation of thy righteousness prosperous;
If pure and upright thou [art], Surely now He waketh for thee, And hath completed The habitation of thy righteousness.
If you [are] pure and upright, || Surely now He wakes for you, || And has completed || The habitation of your righteousness.
If thou become pure and upright: surely then will he watch over thee, and restore thy righteous habitation.
If you are pure and upright, then he would surely stir himself on your behalf and restore you to your rightful place.
From the Latin
If thou wilt walk clean and upright, he will presently awake onto thee, and will make the dwelling of thy justice peaceable:
Simplified
if you live a clean life and do what is right, then he would act to make things right for you in your home.
If you are clean and upright; then he will certainly be moved to take up your cause, and will make clear your righteousness by building up your house again.
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 eight of the eleven words matching. The Septuagint's word order and phrasing differ, but the core message about purity and divine response remains consistent.
אִם־ זַ֥ךְ וְיָשָׁ֗ר אָ֥תָּה כִּי־ עַ֭תָּה יָעִ֣יר עָלֶ֑יךָ וְ֝שִׁלַּ֗ם נְוַ֣ת צִדְקֶֽךָ׃
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 8:6
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
זַךְ (zak) means pure or clean, indicating something that is unmixed and free from foreign substances. It can also refer to a figurative sense of righteousness. The word is built from the root associated with clarity and cleanliness, covering both literal and metaphorical uses.
זַךְ adj. pure, clean
lit., pure, i.e. unmixed, free from foreign substances
fig., pure, clean, righteous
base
H2134 זַךְ pure, clean . lit., pure, i.e. unmixed, free from foreign substances
. fig., pure, clean, righteous
2134 zak zak
from 2141; clear:--clean, pure.
see HEBREW for 02141
זַךְ (zakh) — pure.
1) clean, pure
1a) pure
1b) pure, clean, righteous (fig.)
2) the pure one (subst)
Adj — AdjHAamsa
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Conj | Adj — ConjunctionHC/Aamsa
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
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…
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
a-wak' yaqats, ("to waken"; `ur, "to rouse up" from sleep; egeiro, "to arouse from sleep"): The ordinary terms for awaking from natural slumber: as of Jacob at Bethel (Ge 28:16); of Solomon at Gibeon (1Ki 3:15); of Jesus in the storm-tossed boat (Lu 8:24).
Used figure with striking effect of awaking from mental, moral and spiritual sleep: as when Deborah calls upon herself to awake to the fervor and eloquence of poetry (Jud 5:12); of Zion's awaking to moral vigor and beauty (Isa 52:1); of waking from spiritual death (Eph 5:14); from the grave in resurrection (
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp2ms
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
Conj | V-Piel-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
נָוֶה (naveh) refers to a place of dwelling, often associated with shepherds and flocks, such as a pasture or meadow. It can denote a home or habitation, including divine spaces like temples. The term conveys a sense of comfort and beauty, suggesting a pleasant living environment. There is some overlap in the definitions provided, but all entries emphasize its pastoral and residential qualities.
נָוֶה n.m. abode of shepherd, or flocks, poet. habitation
abode, of sheep
abode of shepherds
= meadow
habitation, usu. of country, or of domains in the country (chiefly poet.)
base
[נָוֶה] adj. dwelling, abiding
base
H5116a נָוֶה abode of shepherd, or flocks, poet. habitation . . abode, of sheep
. abode of shepherds
. = meadow
. habitation, usu. of country, or of domains in the country (chiefly poet.)
H5116b נָוֶה dwelling, abiding
5116 naveh naw-veh'
or (feminine) navah {naw-vaw'}; from 5115; (adjectively) at
home; hence (by implication of satisfaction) lovely; also
(noun) a home, of God (temple), men (residence), flocks
(pasture), or wild animals (den):--comely, dwelling (place),
fold, habitation, pleasant place, sheepcote, stable, tarried.
see HEBREW for 05115
נָוֶה (na.veh) — pasture.
1) abode, habitation, abode of shepherds or flocks, pasture
1a) abode (of sheep)
1b) abode (of shepherds)
1c) meadow
1d) habitation
נָוֶה (na.veh) — dwelling.
adj
dwelling, abiding
N-cs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms