Job 15:7 — Word Study
WLCהֲרִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד וְלִפְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ׃
BSAWere you the firstriʼshôwn [primary] manʼâdâm [Adam, the first human] ever bornyâlad▸ [brought into existence, begotten] Were you brought forthchûwl■ [created, formed] beforepânîym [in the presence of, prior to] the hillsgibʻâh [Gibeat, small elevations]
| Greek | English | Parsing |
|---|---|---|
| הֲרִאישׁ֣וֹן | ¿ first | Particle |
| אָ֭דָם | human being | Noun common, masculine singular absolute |
| תִּוָּלֵ֑ד | were you born | Verb, Niphal, imperfect second person masculine singular |
| וְלִפְנֵ֖י | and before | Conjunction, preposition, noun common masculine plural construct |
| גְבָע֣וֹת | [the] hills | Noun common, feminine plural absolute |
| חוֹלָֽלְתָּ׃ | were you brought forth? | Verb, Pual, perfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Were you the first man ever born? Were you brought forth before the hills? |
| KJV | Art thou the first man that was born? or wast thou made before the hills? |
| ASV | Art thou the first man that was born? Or wast thou brought forth before the hills? |
| YLT | The first man art thou born? And before the heights wast thou formed? |
| WEB | “Are you the first man who was born? Or were you brought out before the hills? |
| BBE | Were you the first man to come into the world? or did you come into being before the hills? |
The translations agree on the meaning of הֲרִאישׁ֣וֹן as 'first'.
Two main rhetorical questions form the structure of the verse, emphasizing the challenge posed by Eliphaz.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָלַד
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 15:7
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 — Eliphaz's Challenge to Jobgenerated
Job 15:7 presents Eliphaz questioning Job's existence and wisdom, suggesting that Job is not superior to others, including God. This inquiry is part of a larger discourse where Eliphaz attempts to reprove Job for his complaints and perceived arrogance. The context involves a series of rhetorical questions aimed at highlighting Job's limitations compared to divine knowledge and authority.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 15:10 | Both the gray-haired and the aged are on our side— men much older than your father. |
| 2 | Job 12:12 | Wisdom is found with the elderly, and understanding comes with long life. |
| 3 | Genesis 4:1 | And Adam had relations with his wife Eve, and she conceived and gave birth to Cain. “With the help of the LORD I have brought forth a man,” she said. |
| 4 | Job 38:4–41 | Where were you when I laid the foundations of the earth? Tell Me, if you have understanding. |
| 5 | Psalm 90:2 | Before the mountains were born or You brought forth the earth and the world, from everlasting to everlasting You are God. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — הֲרִאישׁ֣וֹן, ha.ri.yo.Shongenerated
The Hebrew word רִאשׁוֹן (*ri'shown*) means 'first' or 'primary', indicating something that precedes others in time or rank. It is often used to denote the first in a sequence or the most significant among others.
In this verse, it emphasizes the uniqueness of Adam as the first human, setting the stage for Eliphaz's argument about Job's position in the grand scheme of creation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of הֲרִאישׁ֣וֹן as 'first'.
Sentence Structuregenerated
The verse consists of two main clauses, both beginning with a rhetorical question. The first clause, הֲרִאישׁ֣וֹן אָ֭דָם, asks if Job is the first man ever born, while the second clause, וְלִפְנֵ֖י גְבָע֣וֹת, questions if he was brought forth before the hills.
This structure highlights Eliphaz's challenge, using parallelism to reinforce the rhetorical nature of his inquiry.
Septuagint Backgroundgenerated
The Septuagint translates הֲרִאישׁ֣וֹן as πρῶτος, which also means 'first'. This choice aligns closely with the Hebrew meaning, maintaining the emphasis on primacy.
The use of ἀνθρώπων for אָדָם further emphasizes the human aspect of the question posed to Job.
In plain words — the whole versegenerated
Job 15:7 asks Job if he was the first man ever born and if he was created before the hills. This verse is part of a larger conversation where Eliphaz challenges Job's claims and understanding of his own existence and wisdom.
Frequently Asked Questionsgenerated
Eliphaz is questioning Job's claims of knowledge and experience, implying that he cannot be superior to the wisdom of God.
The mention of the hills serves to emphasize the ancient nature of creation, suggesting that Job's existence is not as significant as he believes.
The word 'first' highlights the uniqueness of Adam's creation and serves to remind Job of his place in the order of existence.
This verse illustrates the theme of human limitations in understanding divine wisdom and the challenges faced by Job from his friends.
Reflection Questionsgenerated
- In what ways do I sometimes feel superior in my understanding compared to others?
- How can I cultivate humility in my knowledge and experiences?
- What does it mean to me that God created everything, including me, in a specific order?
- How can I learn from Job's response to his friends in my own challenges?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on Job's dialogue, interpreting Eliphaz's challenge to Job's understanding of existence and wisdom.
Eliphaz is just about to say, did you by any chance exist before the entire world, so that you learned about the most ancient times? Or did you learn anything from the mouth of God? You are not superior to us in knowledge at all.Early Church Fathers on Job 15 →
Ver. 7, 8. Art thou the first man that was born? or wast thou made before the hills? Hast thou heard the secret of God? and shall His wisdom be inferior to thee? Whence Eliphaz sets himself to reprove blessed Job as it were on principles…Early Church Fathers on Job 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 15:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Art] thou the first man [that] was born?.... The first Adam, who was created in wisdom and knowledge, and had a large share of understanding in things natural, civil, and moral; knew much of God and
Read John Gill on Job 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryArt thou the first man that was born? or wast thou made before the hills? i.e., Art thou wisdom personified? Wisdom existed before the hills - i:e., the eternal of God (Proverbs 8:25; Pa. 90:2).
Read Robert Jamieson on Job 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHast thou lived ever since the creation of the world, and treasured up the experiences of all ages in thy own breast, that thou speakest so arrogantly and magisterially, and with such contempt of other men? Art thou the most ancient and the wisest of all mortal men? Whom dost thou make thyself? Before the hills; before the earth was made and distinguished into mountains and valleys.
Read Matthew Poole on Job 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 15:7 [Art] thou the first man [that] was born? or wast thou made before the hills?Ver. 7. Art thou the first man that was born?] Or, Wast thou made before Adam? Ut vox Rishon non significet primus, sed prius (Lavat., Bucholc.). Out of the mouth of Adam, as from a fountain, flowed whatsoever profitable learning, skill, or wisdom, is found in the world, saith the divine chronologer. Job had taxed Zophar for a young puny and a novice. Job 12:9-12 This Eliphaz kindleth at, and taketh upon him to answer in Zophar’ s behalf. As indeed these three speakers, Eliphaz, Zophar, and Bildad, stood to one another, as much as any one of them did for himself, as if they had all entered bond, and given…
Read John Trapp on Job 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Art thou the first man that was born?—This is a retort upon Job 12:2; Job 12:7; Job 12:9, where Job had claimed equal knowledge for the inanimate creation.
Read Charles John Ellicott on Job 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Art thou the first man that was born?] Literally, "Wert thou born before Adam?" Art thou in the pristine state of purity and innocence? Or art thou like Adam in his first state? It does not become the fallen descendant of a fallen parent to talk as thou dost. Made before the hills?] Did God create thee the beginning of his ways? or wert thou the first intelligent creature which his hands have formed?
Read AdamClarke on Job 15 →CambridgeThe Cambridge Bible for Schools and Colleges2–16. Eliphaz rebukes Job’s contemptuous treatment of the opinions of his friends, and his irreverence towards God First, starting with Job’s claim to a wisdom beyond that of his friends (ch. Job 12:3; Job 12:7 seq., Job 13:2), Eliphaz asks if it be in the manner of a wise man to use loud and empty words as arguments (Job 15:2-3). But in truth Job was more than unwise, he was impious. His demeanour and sentiments did away with all devoutness and religion. Such language as he uttered could be inspired only by deep evil in his heart; and was proof enough without anything more of his wickedness (Job 15:4-6). Second, then coming back upon these two points, Job’s claim to wisdom and his…
Read Cambridge on Job 15 →Albert Barnes1798–1870Barnes' Notes on the BibleArt thou the first man that was born? - Hast thou lived ever since the creation, and treasured up all the wisdom of past times, that thou dost now speak so arrogantly and confidently?
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
Were you the first man ever born? Were you brought forth before the hills?
“Are you the first man who was born? Or were you brought out before the hills?
Were you the first man ever born? Were you brought forth before the hills?
“Were you the first man ever born? Were you brought forth before the hills?
Tyndale line
Art thou the first man that was born? or wast thou made before the hills?
Art thou the first man that was born? Or wast thou brought forth before the hills?
Art thou the first man that was born? or wast thou brought forth before the hills?
Art thou the first man that was born? or wast thou made before the hills?
Art thou the first man, that was borne? and wast thou made before the hils?
Strictly literal
Art thou the first man that was born? and wast thou brought forth before the hills?
The first man art thou born? And before the heights wast thou formed?
Are you the first man born? And were you formed before the heights?
Wast thou born as the first man? or wast thou brought forth before the hills?
Are you the first man that was born? Were you brought into existence before the hills?
From the Latin
Art thou the first man that was born, or wast thou made before the hills?
Simplified
Were you the very first person to be born? Were you born before the hills were created?
Were you the first man to come into the world? or did you come into being before the hills?
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 in their wording for this verse, with all six Hebrew words matched in the Greek translation, indicating a consistent understanding of the text across these traditions.
הֲרִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד וְלִפְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ׃
6 of the 6 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 15:7
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 רִאשׁוֹן (*ri'shown*) means 'first' and can refer to something that is primary, former, or chief. It encompasses meanings related to time, rank, and location, indicating ancestors or previous things. The entries consistently emphasize its use as an adjective and adverb, with no significant disagreement noted among the lexicons.
רִאשׁוֹן 182 adj. former, first, chief
base
H7223 רִאשׁוֹן former, first, chief
7223 ri'shown ree-shone'
or riishon {ree-shone'}; from 7221; first, in place, time or
rank (as adjective or noun):--ancestor, (that were)
before(-time), beginning, eldest, first, fore(-father)
(-most), former (thing), of old time, past.
see HEBREW for 07221
רִאשׁוֹן (ri.shon) — first.
: first
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: previous.
: previous
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: chief.
: chief
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
Part | Adj — ParticleHTi/Aomsa
furst ('echadh, ri'shon; proton, to proton, protos):
Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Ge 8:13, in the first month"; in Isa 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isa 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Mt 6:33; Jas 3:17). In
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
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-Niphal-Imperf-2ms — Verb · Niphal · imperfect second person masculine singularHVNi2ms
See BORN.
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Conj | Prep | N-cp — Conjunction · preposition · noun common masculine plural constructHC/R/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
גִּבְעָה (gib'ah) means 'hill' and refers to a small elevation of land. It can denote a place of worship or be used in place names, often associated with illicit worship. The word is feminine and is derived from a related term for a hillock. It appears in various contexts, including poetic uses.
גִּבְעָה n.f. hill
base
H1389 גִּבְעָה hill
1389 gib`ah ghib-aw'
feminine from the same as 1387; a hillock:--hill, little
hill.
see HEBREW for 01387
גִּבְעָה (giv.ah) — Gibeath-(elohim).
Gibeath - a place or worship
This name means hill
1a) hill
גִּבְעָה (giv.ah) — Gibeath-(haaraloth).
This name means hill
Another name of gil.gal (גִּלְגָּל "Gilgal" H1537G)
גִּבְעָה (giv.ah) — hill.
1) hill
1a) hill (lower than a mountain)
1b) as a place of illicit worship
1c) poetic for mountain
1d) used in place names
גִּבְעָה (giv.ah) — Gibeat.
This name means hill
Another spelling of giv.ah (גִּבְעָה "Gibeah" H1390H)
N-fp — Noun common · feminine plural absoluteHNcfpa
From the Hebrew Gibeah, meaning a curved round hill. But our translators have also employed the same English word for the very different term har , which has a much more extended sense than gibeah , meaning a whole district. For instance, in (Exodus 24:4) the "hill" is the same which is elsewhere in the same chapter, vs. (Exodus 24:12,13,18) etc., and book consistently and accurately rendered "mount" and "mountain." The "country of the hills," in (1:7; Joshua 9:1; 10:40; 11:16) is the elevated district of Judah, Benjamin and Ephraim, which is correctly called "the mountain" in the earliest descriptions of Palestine, (Numbers 13:29) and in many subsequent passages.
The Hebrew word חוּל (chuwl) is built from a primitive root meaning to twist or whirl. It covers a range of meanings, including to dance, writhe in pain, bear children, and wait anxiously. The word can also imply strength or firmness, as noted in some entries. Various forms indicate different nuances, such as being made to writhe or suffering anguish.
חוּל [חִיל] vb. whirl, dance, writhe
Qal
dance
twist, writhe
whirl, whirl about
Po‛lel
dance
writhe in travail with, bear, bring forth (poet.)
wait anxiously
Po‛lal
be made to writhe
be brought forth
Hiph. cause to be in anguish
Hoph. be born
Hithpol.
whirling
writhing, suffering torture
wait longingly
Hithpalp. and she writhed in anxiety
base
[חול, חִיל] vb. be firm, strong
base
H2342a חוּל [חִיל] whirl, dance, writhe .. dance
. twist, writhe
. whirl, whirl about
.. dance
. writhe in travail with, bear, bring forth (poet.)
. wait anxiously
.. be made to writhe
. be brought forth
. cause to be in anguish
. be born
. . whirling
. writhing, suffering torture
. wait longingly
. and she writhed in anxiety
H2342b חול, חִיל br firm, strong
2342 chuwl khool
or chiyl {kheel}; a primitive root; properly, to twist or
whirl (in a circular or spiral manner), i.e. (specifically) to
dance, to writhe in pain (especially of parturition) or fear;
figuratively, to wait, to pervert:--bear, (make to) bring
forth, (make to) calve, dance, drive away, fall grievously
(with pain), fear, form, great, grieve, (be) grievous, hope,
look, make, be in pain, be much (sore) pained, rest, shake,
shapen, (be) sorrow(-ful), stay, tarry, travail (with pain),
tremble, trust, wait carefully (patiently), be wounded.
חוּל (chul) — to twist: tremble.
: tremble/fear
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
1c) (Pulal)
1c1) to be made to writhe, be made to bear
1c2) to be brought forth
1d) (Hophal) to be born
1e) (Hithpolel)
1e1) whirling (participle)
1e2) writhing, suffering torture (participle)
1e3) to wait longingly
1f) (Hithpalpel) to be distressed
חִיל (chil) — be firm.
to be firm, strong
חוּל (chul) — to twist: give birth.
: give_birth
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
V-O-Perf-2ms — Verb · Pual · perfect second person masculine singularHVPp2ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…