Job 15:14 — Word Study
WLCמָֽה־ אֱנ֥וֹשׁ כִּֽי־ יִזְכֶּ֑ה וְכִֽי־ יִ֝צְדַּ֗ק יְל֣וּד אִשָּֽׁה׃
BSAWhatmâh [inquiries about human nature] is manʼĕnôwsh [mankind, a human being] thatkîy he should be purezâkâh▸ [considered or become, clean, without sin] or one bornyâlad [brought forth, begotten] of womanʼishshâh [a female, a wife] thatkîy he should be righteoustsâdaq▸ [declared or made, just, upright, in right standing with God]
| Greek | English | Parsing |
|---|---|---|
| מָֽה־ | what? | Pronoun |
| אֱנ֥וֹשׁ | [is] a person | Noun common, masculine singular absolute |
| כִּֽי־ | that | Particle |
| יִזְכֶּ֑ה | he will be pure | Verb, Qal, imperfect third person masculine singular |
| וְכִֽי־ | and that | Conjunction, particle |
| יִ֝צְדַּ֗ק | he will be righteous | Verb, Qal, imperfect third person masculine singular |
| יְל֣וּד | [one] born of | Verb, Qal, participle (passive) masculine singular common |
| אִשָּֽׁה׃ | a woman | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | What is man, that he should be pure, or one born of woman, that he should be righteous? |
| KJV | What is man, that he should be clean? and he which is born of a woman, that he should be righteous? |
| ASV | What is man, that he should be clean? And he that is born of a woman, that he should be righteous? |
| YLT | What [is] man that he is pure, And that he is righteous, one born of woman? |
| WEB | What is man, that he should be clean? What is he who is born of a woman, that he should be righteous? |
| BBE | What is man, that he may be clean? and how may the son of woman be upright? |
Where they part company is in the nuances of phrasing, but they all convey the core message of the verse.
The verse presents a rhetorical question about humanity's ability to attain purity and righteousness, emphasizing the limitations of man.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱנוֹשׁ
verbזָכָה
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 15:14
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 Discourse on Humanitygenerated
Job 15:14 is part of a larger conversation where Eliphaz argues that humans are inherently flawed and cannot attain purity or righteousness. This reflects a broader theme in the Book of Job, which explores the nature of suffering and the human condition in relation to divine justice. Eliphaz emphasizes the limitations of humanity, contrasting them with God's holiness, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:2 | “Yes, I know that it is so, but how can a mortal be righteous before God? |
| 2 | Job 14:4 | Who can bring out clean from unclean? No one! |
| 3 | Job 25:4–6 | How then can a man be just before God? How can one born of woman be pure? |
| 4 | 1 Kings 8:46 | When they sin against You—for there is no one who does not sin—and You become angry with them and deliver them to an enemy who takes them as captives to his own land, whether far or near, |
| 5 | 2 Chronicles 6:36 | When they sin against You—for there is no one who does not sin—and You become angry with them and deliver them to an enemy who takes them as captives to a land far or near, |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — אֱנוֹשׁ, 'e.No.oshgenerated
The word אֱנוֹשׁ (enowsh) refers to a human or mankind, highlighting the frailty and mortality of humans. It is often used in poetic contexts to distinguish humans from more exalted beings.
This term encompasses both individual persons and humanity as a whole, illustrating the vulnerability and imperfections inherent in human nature.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meanings, with all versions acknowledging the essence of humanity's flawed state.
Sentence Structuregenerated
The structure of the verse revolves around two main verbs: יִזְכֶּ֑ה (he will be pure) and יִ֝צְדַּ֗ק (he will be righteous), both linked to the subject אֱנוֹשׁ (man). The use of the interrogative מָֽה־ (what?) at the beginning sets a questioning tone.
The verse's syntax emphasizes the limitations of humanity by posing rhetorical questions about purity and righteousness, inviting reflection on the nature of man.
Septuagint Backgroundgenerated
The Septuagint translates אֱנוֹשׁ as βροτός (brotos), which means 'mortal' or 'human.' This choice highlights the fragility of human life and aligns with the themes of mortality and imperfection found in the Hebrew text.
The Greek translation maintains the essence of the original Hebrew, emphasizing the limitations of humanity in contrast to the divine.
In plain words — the whole versegenerated
Job 15:14 asks what it means for man to be pure or righteous. Eliphaz points out that humans, being mortal and flawed, cannot achieve such states on their own. This reflects a common theme in the Book of Job, where the limitations of humanity are contrasted with God's holiness.
Frequently Asked Questionsgenerated
This suggests that human beings, due to their inherent flaws and sinful nature, cannot attain true purity without divine intervention.
Eliphaz aims to highlight the limitations of humans in the face of God's greatness, reinforcing the idea that no one can claim righteousness on their own.
This verse contributes to the theme of human suffering and the quest for understanding God's justice, emphasizing that humans are not inherently righteous.
It underscores the biblical view that all humans are flawed and in need of redemption, as purity and righteousness are beyond their reach.
Reflection Questionsgenerated
- In what ways do I see the frailty of humanity reflected in my own life?
- How can I better understand the concept of righteousness in relation to God?
- What does it mean for me to seek purity in my life, and how can I pursue it?
- How does recognizing human limitations shape my perspective on others and myself?
The early church on this verse — how the Fathers read it
Early commentary on this verse explores the nature of humanity and its relationship to purity and righteousness, as discussed by various Church Fathers.
Ver. 14. What is man, that he should be clean? MORAL INTERPRETATION For hereby alone that he is called 'man' he is described as earthly and weak; for man is so named ['homo' from 'humus,' as Hebrew 'Adam'] from the earth.Early Church Fathers on Job 15 →
“Who is the person,” Eliphaz asks, “who can be blameless or can proclaim, I am righteous?” If, in fact, those who are very holy, both men and angels,Early Church Fathers on Job 15 →
“He will drink iniquity like water.” The author says these words in order to show that [human beings] enjoy uttering blasphemies.Early Church Fathers on Job 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 15:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhat [is] man, that he should be clean?.... Frail, feeble, mortal man, or woeful man, as Mr.
Read John Gill on Job 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhat is man, that he should be clean? and he which is born of a woman, that he should be righteous?
Read Robert Jamieson on Job 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat is man, Heb. frail, or sick, or wretched man? his mean original and corrupt nature showeth him to be unclean. Which is born of a woman; from whom he derives infirmity, and corruption, and guilt, and the curse consequent upon it. Righteous, to wit, in his own eyes, as thou, O Job, art.
Read Matthew Poole on Job 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 15:14 What [is] man, that he should be clean? and [he which is] born of a woman, that he should be righteous?Ver. 14. What is man, that he should be clean?] Eliphaz hath now done chiding (it is but time he should), and falls to reasoning; wherein nevertheless he showeth himself an empty and troublesome disputer, urging again the same arguments as before, Job 14:17-19, and not resting satisfied in a sufficient answer. Did Job ever assert himself clean? Said he not the clean contrary in many places? See Job 14:4. Only as washed, sanctified, and justified in the name of the Lord Jesus, and by the Spirit of his God, 1 Corinthians 6:11, he discoursed of his integrity and righteousness; not…
Read John Trapp on Job 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) What is man?—This is the ceaseless burden.·(See Job 4:17; Job 9:2; Job 25:4, &c.)
Read Charles John Ellicott on Job 15 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. What is man, that he should be clean?] מה אנוש mah enosh; what is weak, sickly, dying, miserable man, that he should be clean? This is the import of the original word enosh. And - born of a woman, that he should be righteous?] It appears, from many passages in the sacred writings, that natural birth was supposed to be a defilement; and that every man born into the world was in a state of moral pollution. Perhaps the word יצדק yitsdak should be translated, that he should justify himself, and not that he should be righteous.
Read AdamClarke on Job 15 →
CambridgeThe Cambridge Bible for Schools and Colleges14. What is there to justify such passion—thy pretended innocence? What is man that he should be clean? cf. ch. Job 14:1. Eliphaz recurs again to his principles formerly enunciated, ch. Job 4:17 seq., for his former speech is in his mind throughout.
Read Cambridge on Job 15 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhat is man that he should be clean? - The object of Eliphaz in this is to overturn the positions of Job that he was righteous, and had been punished beyond his deserts.
Read Albert Barnes on Job 15 →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
What is man, that he should be pure, or one born of woman, that he should be righteous?
What is man, that he should be clean? What is he who is born of a woman, that he should be righteous?
What is man, that he should be pure, or one born of woman, that he should be righteous?
What is man that he should be pure, or one born of woman, that he should be righteous?
Tyndale line
What is man, that he should be clean? and he which is born of a woman, that he should be righteous?
What is man, that he should be clean? And he that is born of a woman, that he should be righteous?
What is man, that he should be clean? and he which is born of a woman, that he should be righteous?
What is man, that he should be clean? and he who is born of a woman, that he should be righteous?
What is man, that he should be cleane? and he that is borne of woman, that he shoulde be iust?
Strictly literal
What is man, that he should be pure? and he that is born of a woman, that he should be righteous?
What [is] man that he is pure, And that he is righteous, one born of woman?
What [is] man that he is pure, || And that he is righteous, one born of woman?
What is man, that he should be pure? and that he who is born of woman should be declared righteous?
What is man that he should be clean? What is he who is born of a woman that he should be righteous?
From the Latin
What is man that he should be without spot, and he that is born of a woman that he should appear just?
Simplified
Who can say they are clean? Which human being can say that they do what is right?
What is man, that he may be clean? and how may the son of woman be upright?
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 agree on the wording of this verse, with all eight words matched in the Hebrew and Greek texts. This consistency underscores the shared understanding of humanity's flawed nature.
מָֽה־ אֱנ֥וֹשׁ כִּֽי־ יִזְכֶּ֑ה וְכִֽי־ יִ֝צְדַּ֗ק יְל֣וּד אִשָּֽׁה׃
8 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 15:14
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
N-ms — Noun common · masculine singular absoluteHNcmsa
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
זָכָה (zakah) means to be clear, clean, or pure, often in a moral sense. It is a primitive root that can imply being justified or regarded as righteous. The verb appears in various forms, including making oneself clean or keeping something pure. The entries consistently emphasize its moral implications.
[זָכָה] vb. be clear, clean, pure, alw. in a moral sense
Qal
be clean, pure
be clear, be justified = be regarded as just, righteous, of God
Pi. make or keep clean, pure
Hithp. make yourselves clean
base
H2135 זָכָה be clear, clean, pure, alw. in a moral sense
2135 zakah zaw-kaw'
a primitive root (compare 2141); to be translucent;
figuratively, to be innocent:--be (make) clean, cleanse, be
clear, count pure.
see HEBREW for 02141
זָכָה (za.khah) — to clean.
1) to be clean, be pure, be clear
1a) (Qal)
1a1) to be clean, be pure
1a2) to be clear, be justified
1b) (Piel)
1b1) to make clean, make pure, keep clean, keep pure
1c) (Hithpael)
1c1) to cleanse
1c2) to make yourself clean, purify oneself
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj | Conj — Conjunction · particleHC/Tc
צָדֵק (tsadaq) is a Hebrew verb meaning to be just or righteous, encompassing a range of actions from justifying oneself to declaring others righteous. It appears in various forms, including Qal, Niphal, Piel, Hiphil, and Hithpael, indicating different nuances of justification and righteousness. The entries highlight its moral and forensic implications, but do not present significant disagreement.
[צָדֵק, צָדֹק] vb. denom. be just, righteous
Qal
have a just cause, be in the right
be justified
be just
be just, righteous
Niph. the holy place shall be put right
Pi. justify
Hiph.
do justice
declare righteous, justify
justify, vindicate the cause of, save
make righteous, turn to righteousness
Hithp. how shall we justify ourselves
base
H6663 צָדֵק, צָדֹק vb. denom. be just, righteous
6663 tsadaq tsaw-dak'
a primitive root; to be (causatively, make) right (in a moral
or forensic sense):--cleanse, clear self, (be, do)
just(-ice, -ify, -ify self), (be turn to) righteous(-ness).
צָדֵק (tsa.daq) — to justify.
1) to be just, be righteous
1a) (Qal)
1a1) to have a just cause, be in the right
1a2) to be justified
1a3) to be just (of God)
1a4) to be just, be righteous (in conduct and character)
1b) (Niphal) to be put or made right, be justified
1c) (Piel) justify, make to appear righteous, make someone righteous
1d) (Hiphil)
1d1) to do or bring justice (in administering law)
1d2) to declare righteous, justify
1d3) to justify, vindicate the cause of, save
1d4) to make righteous, turn to righteousness
1e) (Hithpael) to justify oneself
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singular commonHVqsmsc
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…
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular absoluteHNcfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
