Job 9:13 — Word Study
WLCאֱ֭לוֹהַּ לֹא־ יָשִׁ֣יב אַפּ֑וֹ תַּחְתָּ֥יו שָׁ֝חֲח֗וּ עֹ֣זְרֵי רָֽהַב׃
BSA◂Godʼĕlôwahh [the one true deity, Eloah] does notlôʼ restrainshûwb▸ [turn back, withdraw] His angerʼaph [intense emotion] the helpersʻâzar [those who aid, assist] cowershâchach■ [stoop, bow down] beneath Himtachath [under, underneath, in His presence, under His power]
| Greek | English | Parsing |
|---|---|---|
| אֱ֭לוֹהַּ | God | Noun common, masculine singular absolute |
| לֹא־ | not | Particle |
| יָשִׁ֣יב | he will turn back | Verb, Hiphil, imperfect third person masculine singular |
| אַפּ֑וֹ | anger his | Noun common masculine singular construct, suffix |
| תַּחְתָּ֥יו | under him | Noun common masculine plural construct, suffix |
| שָׁ֝חֲח֗וּ | they lay prostrate | Verb, Qal, perfect third person common plural |
| עֹ֣זְרֵי | [the] helpers of | Verb, Qal, participle (active) masculine plural common |
| רָֽהַב׃ | Rahab | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | God does not restrain His anger; the helpers of Rahab cower beneath Him. |
| KJV | If God will not withdraw his anger, the proud helpers do stoop under him. |
| ASV | God will not withdraw his anger; The helpers of Rahab do stoop under him. |
| YLT | God doth not turn back His anger, Under Him bowed have proud helpers. |
| WEB | “God will not withdraw his anger. The helpers of Rahab stoop under him. |
| BBE | God's wrath may not be turned back; the helpers of Rahab were bent down under him. |
Where they part company is in the rendering of שָׁ֝חֲח֗וּ — see How Translations Differ.
The main clause is followed by a prepositional phrase and a verb phrase, creating a clear hierarchy of action and consequence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹוהַּ
verbשׁוּב
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 9:13
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 Reflection on God's Powergenerated
Job 9:13 presents Job's recognition of God's absolute power and authority. He contemplates the futility of questioning God and acknowledges that even the mightiest beings, represented by the helpers of Rahab, are powerless before Him. This passage is part of a larger discourse where Job expresses his despair and the overwhelming nature of God's judgment, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 26:12 | By His power He stirred the sea; by His understanding He shattered Rahab. |
| 2 | Job 40:9–11 | Do you have an arm like God’s? Can you thunder with a voice like His? |
| 3 | Isaiah 30:7 | Egypt’s help is futile and empty; therefore I have called her Rahab Who Sits Still. |
| 4 | Isaiah 31:2–3 | Yet He too is wise and brings disaster; He does not call back His words. He will rise up against the house of the wicked and against the allies of evildoers. |
| 5 | James 4:6–7 | But He gives us more grace. This is why it says: “God opposes the proud, but gives grace to the humble.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אֱלֹוהַּ, 'E.lo.ahgenerated
The term אֱלֹוהַּ (*'E.lo.ah*) is a noun that refers to God, emphasizing the one true deity in contrast to false gods. It is derived from a root meaning 'to be strong', highlighting the strength and power of God.
In this verse, it underscores God's sovereignty and the intensity of His emotions, specifically His anger. The parsing as a masculine singular noun indicates its singularity and uniqueness in reference to the divine.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses does not restrain for the Hebrew יָשִׁ֣יב.
Sentence Structuregenerated
The verse is structured around a finite verb, יָשִׁ֣יב, he will turn back, which governs the entire clause. It is followed by a negation and a subject, creating a clear statement about God's action and the response of those beneath Him.
The verb שָׁ֝חֲח֗וּ indicates the action of the helpers of Rahab, emphasizing their submission and fear in the presence of God, thus highlighting the power dynamic at play.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֱלֹוהַּ is rendered as αὐτὸς, which translates to 'He' or 'Him', indicating a direct reference to God's personal nature.
This choice reflects a narrowing of focus on God's character rather than a generic reference to divinity, which emphasizes His active role in the events described.
In plain words — the whole versegenerated
Job 9:13 states that God does not hold back His anger, and even the strongest helpers of Rahab are humbled before Him. This highlights God's unmatched power and the futility of opposing Him.
Frequently Asked Questionsgenerated
The helpers of Rahab refer to those who support or assist the proud, symbolized by Rahab, representing Egypt's power and arrogance.
Job emphasizes God's anger to illustrate the seriousness of God's judgment and the inability of any being to withstand it.
The word 'cower' indicates a deep sense of fear and submission, showing that even the mightiest are brought low in God's presence.
This verse reflects Job's struggle with understanding God's justice and power, emphasizing human helplessness in the face of divine authority.
Reflection Questionsgenerated
- In what ways do I recognize God's power in my own life?
- How can I respond to God's authority with humility rather than defiance?
- What does it mean for me to be 'under' God's power in my daily life?
- How can I support others who may feel overwhelmed by their circumstances, as Job did?
The early church on this verse — how the Fathers read it
The early church fathers have commented on Job's reflections, emphasizing God's unassailable power and the humility required in His presence.
God, Whose wrath none can resist, and under Whom they that bear the world are bowed down. It is very strange that it is declared that none can resist God's wrath,Early Church Fathers on Job 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 9:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[If] God will not withdraw his anger,.... Or "God will not withdraw his anger" (m); he is angry, or at least seems to be angry with his own people, in their apprehension, when he afflicts them and
Read John Gill on Job 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf God will not withdraw his anger, the proud helpers do stoop under him. If God - or else, 'God will not withdraw His anger' - i:e., so long as a mortal obstinately resists (Umbreit).
Read Robert Jamieson on Job 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. If God resolve not to withdraw his rod and stroke, the effect of his anger. Or without if, which is not in the Hebrew, God will not withdraw his anger, i.e. not forbear to punish, neither because any man can overpower and restrain him, nor for fear lest he should rebuke him for proceeding to punish, as is implied by comparing this verse with the former. The proud helpers, i.e. those men who shall undertake to uphold and defend him whom God intends to punish and destroy; who are fitly called proud helpers, because this is a most proud, and insolent, and presumptuous act, to oppose themselves to the Lord God Almighty, and to his counsels and courses: or, (as it is in the Hebrew,) helpers…
Read Matthew Poole on Job 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 9:13 [If] God will not withdraw his anger, the proud helpers do stoop under him.Ver. 13. If God will not withdraw his anger] That is, of his own free accord forbear to execute his judgments, the stoutest must stoop; for "he is in one mind, and who can turn him? and what his soul desireth even that be doth," Job 23:13, his power is altogether irresistible. Men, though never so puissant, may be withstood and out matched, as Asa was, 2 Chronicles 14:8-9. Nature may be resisted, and her power suspended, as when the fire burned not the three worthies, the Red Sea drowned not the Israelites passing through it. In the creatures there is an essence, and a faculty whereby they work; between…
Read John Trapp on Job 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Proud helpers.—Literally, helpers of Rahab. (See Isaiah 30:7; Psalms 87:4.) But whether Rahab was Egypt, or a poetical name for the lost archangel, it is impossible to say. If the former, then there is a probable allusion here to the overthrow of Pharaoh and his hosts; but we lack evidence to make it plain. The phrase is evidently used as expressing the very ideal of strength—the race of the giants.
Read Charles John Ellicott on Job 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. If God will not withdraw his anger] It is of no use to contend with God; he cannot be successfully resisted; all his opposers must perish.
Read AdamClarke on Job 9 →CambridgeThe Cambridge Bible for Schools and Colleges13. if God will not withdraw] Rather, God withdraws not. His fury is persistent and inexorable till it has accomplished its purpose, cf. ch. Job 23:13-14. the proud helpers do stoop] Rather, the helpers of Rahab did stoop. The “helpers” are the abettors, the partizans and company of Rahab; and the clause illustrates by an example, the highest example that could be chosen, the statement in the first clause, God withdraws not his anger; to this wrath even the aiders of Rahab succumbed. (1) “Rahab” means pride or arrogancy. But the “helpers of pride” or the “proud helpers” is an expression too indefinite to occur in the present connexion, where, in addition, the perf. bowed beneath him, points…
Read Cambridge on Job 9 →Albert Barnes1798–1870Barnes' Notes on the BibleIf God will not withdraw his anger - That is, if he perseveres in inflicting punishment. He will not turn aside his displeasure by any opposition or resistance made to him.
Read Albert Barnes on Job 9 →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
God does not restrain His anger; the helpers of Rahab cower beneath Him.
“God will not withdraw his anger. The helpers of Rahab stoop under him.
God does not restrain His anger; the helpers of Rahab cower beneath Him.
God does not restrain his anger; under him the helpers of Rahab lie crushed.
Tyndale line
If God will not withdraw his anger, the proud helpers do stoop under him.
God will not withdraw his anger; The helpers of Rahab do stoop under him.
God will not withdraw his anger; the helpers of Rahab do stoop under him.
If God will not withdraw his anger, the proud helpers do stoop under him.
God will not withdrawe his anger, and the most mightie helpes doe stoupe vnder him.
Strictly literal
God withdraweth not his anger; the proud helpers stoop under him:
God doth not turn back His anger, Under Him bowed have proud helpers.
God does not turn back His anger, || Proud helpers have bowed under Him.
God will not withdraw his anger: beneath him sink down the helpers of the proud.
God will not withdraw his anger; the helpers of Rahab bow beneath him.
From the Latin
God, whose wrath no mall can resist, and under whom they stoop that bear up the world.
Simplified
God does not restrain his anger; he crushes Rahab's helpers underfoot.
God's wrath may not be turned back; the helpers of Rahab were bent down under him.
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 presents the verse as we have it, while the Septuagint matches five of the eight words in a different order. This indicates a close relationship between the two texts, although the Septuagint's wording suggests a distinct interpretative approach.
אֱ֭לוֹהַּ לֹא־ יָשִׁ֣יב אַפּ֑וֹ תַּחְתָּ֥יו שָׁ֝חֲח֗וּ עֹ֣זְרֵי רָֽהַב׃
5 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 9:13
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word 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…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
שָׁחַח (shachach) is a Hebrew verb meaning to bow or be bowed down. It encompasses actions such as prostrating oneself in homage, crouching like a wild beast, or experiencing despair. The word can be used reflexively or causatively, indicating both the act of bowing and the state of being humbled or cast down.
[שָׁחַח] vb. bow, be bowed down, crouch
Qal
be bowed down, prostrated, humbled
bow in homage
bow, of mourner
crouch, of wild beast in lair
Niph. be prostrated, humbled
Hiph. prostrate, lay low, city, walls, etc.
Hithpō‛. be cast down, despairing
base
H7817 שָׁחַח bow, be bowed down, crouch .. be bowed down, prostrated, humbled
. bow in homage
. bow, of mourner
. crouch, of wild beast in lair
. be prostrated, humbled
. prostrate, lay low, city, walls, etc.
. be cast down, despairing
7817 shachach shaw-khakh'
a primitive root; to sink or depress (reflexive or
causative):--bend, bow (down), bring (cast) down, couch,
humble self, be (bring) low, stoop.
שָׁחַח (sha.chach) — to bow.
1) to bow, crouch, bow down, be bowed down
1a) (Qal)
1a1) to be bowed down, be prostrated, be humbled
1a2) to bow (in homage)
1a3) to bow (of mourner)
1a4) to crouch (of wild beast in lair)
1b) (Niphal) to be prostrated, be humbled, be reduced, be weakened, proceed humbly, be bowed down
1c) (Hiphil) to prostrate, lay low, bow down
1d) (Hithpolel) to be cast down, be despairing
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
עָזַר (azar) is a Hebrew verb meaning to help or succour. It is built from a primitive root that conveys the idea of surrounding or protecting. The entries indicate its use in various forms: Qal (to help), Niphal (to be helped), and Hiphil (to help). The word captures the essence of providing support or aid.
[עָזַר] 82 vb. help, succour
Qal help
Niph. I am helped
Hiph. v. Qal.
base
H5826 [עָזַר] help, succour
5826 `azar aw-zar'
a primitive root; to surround, i.e. protect or aid:--help,
succour.
עָזַר (a.zar) — to help.
1) to help, succour, support
1a) (Qal) to help
1b) (Niphal) to be helped
1c) (Hiphil) to help
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
רַ֫הַב (Rahab) refers to a mythical sea monster, literally meaning 'storm' or 'arrogance.' It is also used as an emblematic name for Egypt. The word is built from the concept of boasting and is associated with the idea of breadth.
רַ֫הַב n.[m.] lit. storm, arrogance, but only as names, v. infr.;
mythical sea monster
emblemat. name of Egypt
base
H7294 רַ֫הַב lit. storm, arrogance . mythical sea monster
. emblemat. name of Egypt
7294 Rahab rah'-hab
the same as 7293; Rahab (i.e. boaster), an epithet of
Egypt:--Rahab.
see HEBREW for 07293
רַ֫הַב (ra.hav) — Rahab monster.
Rahab = "breadth"
mythical sea monster, lit. "storm", "arrogance", but only as names
HNpt — Noun properHNpt
ra'-hab:
(1) (rachabh, "broad"; in Josephus, Ant, V, i, 2, 7, Rhachab; Heb 11:31 and Jas 2:25, Rhaab): A zonah, that is either a "harlot," or, according to some, an "innkeeper" in Jericho; the Septuagint porne, "harlot"). The two spies sent by Joshua from Shittim came into her house and lodged there (Jos 2:1). She refused to betray them to the king of Jericho, and when he demanded them, she hid them on the roof of her house with stalks of flax that she had laid in order to dry. She pretended that they had escaped before the shutting of the gate, and threw their pursuers off their track. She then told the spies of the fear that the coming of the Israelites had caused in the minds of the Canaanites--"Our hearts did melt .... for…
Rahab
Insolence; pride, a poetical name applied to Egypt in Ps. 87:4; 89:10; Isa. 51:9, as “the proud one.”
Rahab, (Heb. Rahab; i.e., “broad,” “large”). When the Hebrews were encamped at Shittim, in the “Arabah” or Jordan valley opposite Jericho, ready to cross the river, Joshua, as a final preparation, sent out two spies to “spy the land.” After five days they returned, having swum across the river, which at this season, the month Abib, overflowed its banks from the melting of the snow on Lebanon. The spies reported how it had fared with them (Josh. 2:1-7). They had been exposed to danger in Jericho, and had been saved by the fidelity of Rahab the harlot, to whose house they had gone for protection. When the city of Jericho…
a poetical name of Egypt, (Psalms 89:10; Isaiah 51:9) signifying "fierceness, insolence, pride." Rahab, as a name of Egypt, occurs once only without reference to the exodus: this is in (Psalms 87:4) In (Isaiah 30:7) the name is alluded to.
The English word Rahab represents two different Hebrew words:
1. RAHAB, a Canaanite woman of Jericho, who gave shelter to the two spies sent in thither by Joshua; and in return was spared, with all her kindred, when the city was taken and destroyed, Jos 2:1-21 6:17-25. Her faith, in doing this, is commended in Heb 11:31 Jas 2:25. The Jews and many Christians endeavor to show that Rahab was only an honest innkeeper; but more probably the designation of "harlot" given to her in our Bible is correct. If she had at some time led a dissolute life, she had evidently repented; and she afterwards became a worshipper of Jehovah, and the wife of Salmon, a prince of the tribe of Judah, Ru…