Job 16:21 — Word Study
WLCוְיוֹכַ֣ח לְגֶ֣בֶר עִם־ אֱל֑וֹהַּ וּֽבֶן־ אָדָ֥ם לְרֵעֵֽהוּ׃
BSAOh, that a mangeber [a great man] might pleadyâkach▸ [reason, argue, or rebuke] withʻim Godʼĕlôwahh [Eloah, the one true God] as [he] [pleads]bên [reasons, argues, or rebukes] with his neighborrêaʻ [friend, companion, or fellow man]
| Greek | English | Parsing |
|---|---|---|
| וְיוֹכַ֣ח | and he may argue | Conjunction, verb hiphil jussive third person masculine singular |
| לְגֶ֣בֶר | for a man | Preposition, noun common masculine singular absolute |
| עִם־ | with | Preposition |
| אֱל֑וֹהַּ | God | Noun common, masculine singular absolute |
| וּֽבֶן־ | and a child of | Conjunction, noun common masculine singular construct |
| אָדָ֥ם | humankind | Noun common, masculine singular absolute |
| לְרֵעֵֽהוּ׃ | for companion his | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Oh, that a man might plead with God as he pleads with his neighbor! |
| KJV | O that one might plead for a man with God, as a man pleadeth for his neighbour! |
| ASV | That he would maintain the right of a man with God, And of a son of man with his neighbor! |
| YLT | And he reasoneth for a man with God, And a son of man for his friend. |
| WEB | that he would maintain the right of a man with God, of a son of man with his neighbor! |
| BBE | So that he may give decision for a man in his cause with God, and between a son of man and his neighbour. |
Where they part company is יָכַח — see How Translations Differ.
The verse presents a main clause expressing a wish, followed by a comparative clause that illustrates the desired interaction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 16:21
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 Plea for a Mediatorgenerated
Job 16:21 reflects Job's deep yearning for someone to mediate between him and God, emphasizing his feeling of isolation and his desire for justice. This verse is part of a larger discourse where Job laments his suffering and seeks understanding and vindication from God, as seen in the surrounding verses. Job's plea highlights the human condition of seeking connection and understanding, especially in times of distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:34–35 | Let Him remove His rod from me, so that His terror will no longer frighten me. |
| 2 | Job 13:3–22 | Yet I desire to speak to the Almighty and argue my case before God. |
| 3 | Job 23:3–7 | If only I knew where to find Him, so that I could go to His seat. |
| 4 | Job 31:35 | (Oh, that I had one to hear me! Here is my signature. Let the Almighty answer me; let my accuser compose an indictment. |
| 5 | Job 40:1–5 | And the LORD said to Job: |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יָכַח, ve.yo.Khachgenerated
The verb יָכַח (yakach) is a Hiphil jussive form, which indicates a desire or wish for someone to argue or correct. It conveys the act of reasoning or rebuking, suggesting a formal engagement in a dispute or dialogue. This word encapsulates the concept of advocating for oneself or others, particularly in a judicial or confrontational context.
In this verse, Job yearns for the ability to engage with God in a manner similar to how he would with a neighbor, implying a longing for fairness and dialogue. The use of this term underscores the depth of Job's suffering and his desire for a just hearing from the divine.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains a main clause with a finite verb יוֹכַח (yakach), which governs the entire statement. It is structured to express a wish or desire, with the subject being implied as 'a man' and the object being 'God'.
The prepositional phrases לְגֶ֣בֶר (le.gever) and לְרֵעֵֽהוּ (le.re'ehū) provide context for the relationships involved, indicating the comparison between the divine and human interactions.
Septuagint Backgroundgenerated
The Septuagint translates יָכַח as ἔλεγξος (elegxos), which carries the meaning of 'to reprove' or 'to correct'. This choice emphasizes the confrontational aspect of Job's plea, highlighting the seriousness of his desire for a judicial dialogue with God.
The translation reflects a narrowing of meaning, focusing on the corrective nature of the argument rather than a more general pleading, which may suggest Job's urgent need for accountability and response from God.
In plain words — the whole versegenerated
Job 16:21 expresses Job's wish that a man could argue with God as he would with a friend. This highlights Job's feeling of isolation and his desire for justice and understanding in his suffering.
Frequently Asked Questionsgenerated
Job is expressing a deep longing for a mediator who can advocate for him before God, reflecting his feelings of injustice and the need for dialogue in his suffering.
This verse encapsulates Job's struggle with his suffering and his desire for a fair hearing, showing his isolation and the need for someone to represent him in his plea for justice.
Job compares these two situations to emphasize the intimacy and directness of human relationships, contrasting it with his perceived distance from God during his suffering.
The term 'a great man' suggests someone with authority or strength, highlighting Job's desire for a powerful advocate who can effectively argue his case before God.
Reflection Questionsgenerated
- In what ways do I seek to communicate my struggles to God, and how can I be more open in that dialogue?
- How can I find comfort in knowing that I can bring my concerns before God, just as Job desired?
- What does it mean to me to have a mediator or advocate in my life, and how can I embody that for others?
- How do I understand the relationship between my human interactions and my relationship with God?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, reflecting on the nature of judgment and the human condition in relation to divine justice.
Ver.21. Oh! that a man were so judged with God, as a son of man is judged with his fellow! We acknowledge indeed always that we are sinners, yet often, when laid under the rod, we do not know for what sin in particular we are stricken,Early Church Fathers on Job 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 16:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOh that one might plead for a man with God,.... That is, that one might be appointed and allowed to plead with God on his account; or that he be admitted to plead with God for himself; or however,
Read John Gill on Job 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO that one might plead for a man with God, as a man pleadeth for his neighbour! One - rather, He (God).
Read Robert Jamieson on Job 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOh that either I or some faithful advocate might be admitted to plead any cause, either with God, or rather with you, before God’ s tribunal, God being witness and judge between us! But this verse is, and that very agreeably to the Hebrew text, otherwise translated and interpreted; either, 1. With respect to Christ, And he (i.e. God, last mentioned, to wit, God the Son, Christ Jesus) will plead for a man (i.e. for me, against whom you plead.) He modestly speaketh of himself in the third person, as is usual) with God (to wit, with God the Father; and the Son of man (as Christ is oft called) will plead for his friend, or companion, or neighbour, i.e. for a man whom he hath taken into that…
Read Matthew Poole on Job 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 16:21 O that one might plead for a man with God, as a man [pleadeth] for his neighbour!Ver. 21. O that one might plead for a man with God] Heb. And he will plead for a man with God, and the Son of man for his friend; that is (say our late learned annotators, to whom we are greatly bound for this most sweet and spiritual exposition of the words), Christ, who is God and man, will plead my cause with his Father; he can prevail, because he is God equal to the Father; he will undertake it, because he will be man like to me. This interpretation agreeth best with the coherence and the words following. And it seemeth that Job knew the mystery of Christ’ s incarnation, Job 19:25-27, where he…
Read John Trapp on Job 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. O that one might plead] Let me only have liberty to plead with God, as a man hath with his fellow.
Read AdamClarke on Job 16 →CambridgeThe Cambridge Bible for Schools and Colleges21. That he would maintain the right of a man with God, And of a son of man against his neighbour.
Read Cambridge on Job 16 →Albert Barnes1798–1870Barnes' Notes on the BibleOh that one might plead for a man - A more correct rendering of this would be, “Oh that it might be for a man to contend with God;” that is, in a judicial controversy.
Read Albert Barnes on Job 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Oh that one might plead — Better, O that He (God) would plead for man with God, as a son of man for his fellow.
Read Daniel Denison Whedon on Job 16 →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
Oh, that a man might plead with God as he pleads with his neighbor!
that he would maintain the right of a man with God, of a son of man with his neighbor!
Oh, that a man might plead with God as he pleads with his neighbor!
and he contends with God on behalf of man as a man pleads for his friend.
Tyndale line
O that one might plead for a man with God, as a man pleadeth for his neighbour!
That he would maintain the right of a man with God, And of a son of man with his neighbor!
That he would maintain the right of a man with God, and of a son of man with his neighbour!
O that one might plead for a man with God, as a man pleadeth for his neighbor!
Oh that a man might pleade with God, as man with his neighbour!
Strictly literal
Oh that there were arbitration for a man with God, as a son of man for his friend!
And he reasoneth for a man with God, And a son of man for his friend.
And He reasons for a man with God, || As a son of man for his friend.
And oh that a man might plead with God, as one son of earth with the other!
I ask for that witness in heaven to argue for this man with God as a man does with his neighbor!
From the Latin
My friends are full of words: my eye poureth out tears to God.
Simplified
I want my witness to speak for me with God as someone does for their friend.
So that he may give decision for a man in his cause with God, and between a son of man and his neighbour.
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 closely in the wording of Job 16:21, with no significant variations noted. Both texts convey Job's desire for a man to argue with God, emphasizing the need for mediation.
וְיוֹכַ֣ח לְגֶ֣בֶר עִם־ אֱל֑וֹהַּ וּֽבֶן־ אָדָ֥ם לְרֵעֵֽהוּ׃
7 of the 7 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 16:21
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 יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
Conj | V-Hiphil-Imperf-3ms — Conjunction · verb hiphil jussive third person masculine singularHC/Vhj3ms
ar'-gu: Only in the Revised Version (British and American) in Job 40:2. yakhach, which it translates, literally means "to be right," and in the causative form "reason with," "answer back," and is found in the King James Version rendered "reproach."
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
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…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms