Job 22:2 — Word Study
WLCהַלְאֵ֥ל יִסְכָּן־ גָּ֑בֶר כִּֽי־ יִסְכֹּ֖ן עָלֵ֣ימוֹ מַשְׂכִּֽיל׃
BSACan a mangeber [a mortal, human being] be of useçâkan▸ [profitable, beneficial] to Godʼêl [the Almighty, divine Ruler] Can evenkîy a wise mansâkal [prudent, discerning] benefitçâkan▸ [be useful, serve] Himʻal
| Greek | English | Parsing |
|---|---|---|
| הַלְאֵ֥ל | ¿ to God | Particle, preposition, noun common masculine singular absolute |
| יִסְכָּן־ | will he be of use | Verb, Qal, imperfect third person masculine singular |
| גָּ֑בֶר | a man | Noun common, masculine singular absolute |
| כִּֽי־ | for | Particle |
| יִסְכֹּ֖ן | will he be of use? | Verb, Qal, imperfect third person masculine singular |
| עָלֵ֣ימוֹ | on him | Preposition, suffix |
| מַשְׂכִּֽיל׃ | a wise [person] | Verb, Hiphil, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Can a man be of use to God? Can even a wise man benefit Him? |
| KJV | Can a man be profitable unto God, as he that is wise may be profitable unto himself? |
| ASV | Can a man be profitable unto God? Surely he that is wise is profitable unto himself. |
| YLT | To God is a man profitable, Because a wise man to himself is profitable? |
| WEB | “Can a man be profitable to God? Surely he who is wise is profitable to himself. |
| BBE | Is it possible for a man to be of profit to God? No, for a man's wisdom is only of profit to himself. |
Where they part company is in the interpretation of human usefulness to God — see How Translations Differ.
Two main questions posed, with a prepositional phrase adding context to the second clause.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגֶּבֶר
verbסָכַן
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 22:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Dialogue with His Friendsgenerated
Job 22:2 presents a rhetorical question about the value of human beings to God, highlighting the limitations of human wisdom and righteousness in relation to the divine. Eliphaz, Job's friend, is attempting to articulate the futility of thinking that human actions can truly benefit the Almighty, suggesting that God's nature is beyond human comprehension. This theme resonates throughout the book of Job, where the relationship between humanity and God is explored in depth, especially in the context of suffering and divine justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 35:6–8 | If you sin, what do you accomplish against Him? If you multiply your transgressions, what do you do to Him? |
| 2 | Psalm 16:2 | I said to the LORD, “You are my Lord; apart from You I have no good thing.” |
| 3 | Luke 17:10 | So you also, when you have done everything commanded of you, should say, ‘We are unworthy servants; we have only done our duty.’” |
| 4 | Job 21:15 | Who is the Almighty, that we should serve Him, and what would we gain if we pray to Him?’ |
| 5 | Deuteronomy 10:13 | and to keep the commandments and statutes of the LORD that I am giving you this day for your own good? |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יִסְכָּן, yis.kon-generated
The verb יִסְכָּן (*yis.kon-*) comes from the root סָכַן (*sakan*), meaning to be of use or to serve. It indicates a potential action, suggesting that a man might be useful or beneficial to God. The parsing as an imperfect verb in the third person masculine singular shows that this is a hypothetical situation, questioning whether any man can truly provide benefit to the divine.
In this context, the question posed implies a sense of futility in human efforts to impact God positively. Eliphaz's use of this verb emphasizes that no matter how wise or righteous a person may be, their actions cannot add value to God's existence or purpose.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verbs יִסְכָּן and יִסְכֹּן govern the clauses, with the subjects גָּ֑בֶר and מַשְׂכִּֽיל respectively. The structure emphasizes the relationship between the subjects and the actions they may or may not perform.
This sentence employs a series of clauses that build on the central question of human usefulness to God, with the subjects and verbs clearly delineating the roles of man in relation to the divine.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew יִסְכָּן with the Greek word πότερον (*poteron*), which suggests a questioning of possibility or comparison. This choice indicates a focus on the hypothetical nature of the question, aligning with the original Hebrew intent.
The translation reflects a narrowing of focus, emphasizing the uncertainty of human benefit to God rather than asserting a definitive statement.
In plain words — the whole versegenerated
Job 22:2 asks whether a man can truly be of use to God. Eliphaz is questioning the idea that human wisdom or righteousness can benefit the Almighty. This reflects the broader theme in Job about the nature of suffering and the limits of human understanding in relation to divine matters.
Frequently Asked Questionsgenerated
Job is questioning whether human actions or wisdom can truly benefit God, emphasizing the futility of trying to measure human worth against the divine.
Eliphaz is trying to illustrate that even the wisest of men cannot provide any real benefit to God, highlighting the vast difference between human understanding and divine nature.
The term 'wise man' refers to someone who is prudent and discerning, yet Eliphaz argues that even such wisdom does not equate to being useful to God.
This verse encapsulates the struggle between human understanding and divine purpose, a central theme in Job, where the characters grapple with the reasons for suffering and the nature of God's justice.
Reflection Questionsgenerated
- In what ways do I see the limits of human wisdom in my own life?
- How can I better understand my relationship with God in light of this verse?
- What does it mean to serve or be useful in a spiritual context?
- How can I apply the lessons from Job's dialogue to my own challenges?
The early church on this verse — how the Fathers read it
Gregory the Dialogist reflects on this verse to argue the limitations of human knowledge in comparison to divine wisdom.
Can a man be compared unto God, even when he has perfect knowledge? By comparison with God, our knowledge is ignorance, for it is by participation, and not by comparison, with God that we become imbued with wisdom.Early Church Fathers on Job 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 22:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCan a man be profitable unto God?.... Eliphaz imagined that Job thought so, by his insisting so much on his integrity, and complaining of his afflictions; and that God was beholden to him for his
Read John Gill on Job 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCan a man be profitable unto God, as he that is wise may be profitable unto himself? As he that is wise - rather, yea, the (truly) wise (pious) man profiteth himself.
Read Robert Jamieson on Job 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe profitable unto God, i.e. add any thing to his perfection or felicity, to wit, by his righteousness, as the next verse shows. Why then dost thou insist so much upon thy own righteousness, as if thou didst oblige God by it, or as if he could not without injury afflict thee? who supposest thyself to be a righteous person, though indeed thou art not so, as he saith, ,6, &c.; but if thou wert really so, God is not thy debtor for it. As; or, because; or, but; or, yea rather: so this latter clause is to be read without an interrogation, and the former with it. He that is wise may be profitable to himself: a wise or good man (for these in Scripture use are one and the same) doth much good to…
Read Matthew Poole on Job 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 22:2 Can a man be profitable unto God, as he that is wise may be profitable unto himself?Ver. 2. Can a man be profitable unto God] No, neither doth Job say he can, but the contrary, Job 21:22. Howbeit the God of glory, as he is called, Acts 7:2, although his glory is as himself, infinite and eternal, and, therefore, not capable of our addition or detraction (the sun would shine though all the world were blind), yet, to try how we prize his glory, and what we will do for him, he hath declared that he accounteth himself made glorious by us when we get so far as to conceive of him above all creatures. As he that is wise may be profitable unto himself?] Or, But he that is wise, &c. See…
Read John Trapp on Job 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) As he that is wise.—It is probably an independent statement: “Surely he that is wise is profitable, &c.”
Read Charles John Ellicott on Job 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Can a man be profitable unto God] God does not afflict thee because thou hast deprived him of any excellency. A man may be profitable to a man, but no man can profit his Maker. He has no interest in thy conduct; he does not punish thee because thou hast offended and deprived him of some good. Thy iniquities are against justice, and justice requires thy punishment.
Read AdamClarke on Job 22 →CambridgeThe Cambridge Bible for Schools and Colleges2–5. God’s treatment of men cannot be due to any respect which He has to Himself, for He is too lofty to be affected by anything human. He deals with men according to their ways, and Job’s afflictions can be due only to his sin.
Read Cambridge on Job 22 →Albert Barnes1798–1870Barnes' Notes on the BibleCan a man be profitable unto God? - Can a man confer any favor on God, so as to lay him under obligation?
Read Albert Barnes on Job 22 →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
“Can a man be of use to God? Can even a wise man benefit Him?
“Can a man be profitable to God? Surely he who is wise is profitable to himself.
“Can a man be of use to God? Can even a wise man benefit Him?
“Is it to God that a strong man is of benefit? Is it to him that even a wise man is profitable?
Tyndale line
Can a man be profitable unto God, as he that is wise may be profitable unto himself?
Can a man be profitable unto God? Surely he that is wise is profitable unto himself.
Can a man be profitable unto God? surely he that is wise is profitable unto himself.
Can a man be profitable to God, as he that is wise may be profitable to himself?
May a man be profitable vnto God, as he that is wise, may be profitable to himselfe?
Strictly literal
Can a man be profitable to God? surely it is unto himself that the wise man is profitable.
To God is a man profitable, Because a wise man to himself is profitable?
“Is a man profitable to God, || Because a wise man is profitable to himself?
Can a man be serviceable unto God? Truly the intelligent is serviceable unto himself.
“Can a man be useful to God? Can a wise man be useful to him?
From the Latin
Can man be compared with God, even though he were of perfect knowledge?
Simplified
“How can anyone be of help to God? Even wise people are only helpful to themselves.
Is it possible for a man to be of profit to God? No, for a man's wisdom is only of profit to himself.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents Job 22:2 as הַלְאֵ֥ל יִסְכָּן־ גָּ֑בֶר כִּֽי־ יִסְכֹּ֖ן עָלֵ֣ימוֹ מַשְׂכִּֽיל׃. The Septuagint aligns closely with this text, matching six of the seven words, which indicates a strong agreement between these ancient witnesses.
הַלְאֵ֥ל יִסְכָּן־ גָּ֑בֶר כִּֽי־ יִסְכֹּ֖ן עָלֵ֣ימוֹ מַשְׂכִּֽיל׃
6 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 22:2
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 אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
Part | Prep | N-ms — Particle · preposition · noun common masculine singular absoluteHTi/R/Ncmsa
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…
סָכַן (cakan) is a Hebrew verb meaning to be of use, service, or benefit. It encompasses the idea of being familiar with something and implies ministering or being customary. The Qal form indicates usefulness or service, while the Hiphil form suggests exhibiting habits or familiarity.
[סָכַן] vb. be of use or service, benefit
Qal
be of use or service
benefit, profit
Hiph. be used, wont, strictly exhibit use, or habit
base
H5532 [סָכַן] be of use or service, benefit
5532 cakan saw-kan'
a primitive root; to be familiar with; by implication, to
minister to, be serviceable to, be customary:--acquaint
(self), be advantage, X ever, (be, (un-))profit(-able),
treasurer, be wont.
סָכַן (sa.khan) — be useful.
1) to be of use or service or profit or benefit
1a) (Qal)
1a1) to be of use or service
1a2) servitor, steward (participle)
1a3) to benefit, profit
1b) (Hiphil) to be used, be wont, exhibit use or habit, show harmony with, be familiar with, know intimately
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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."
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
סָכַן (cakan) is a Hebrew verb meaning to be of use, service, or benefit. It encompasses the idea of being familiar with something and implies ministering or being customary. The Qal form indicates usefulness or service, while the Hiphil form suggests exhibiting habits or familiarity.
[סָכַן] vb. be of use or service, benefit
Qal
be of use or service
benefit, profit
Hiph. be used, wont, strictly exhibit use, or habit
base
H5532 [סָכַן] be of use or service, benefit
5532 cakan saw-kan'
a primitive root; to be familiar with; by implication, to
minister to, be serviceable to, be customary:--acquaint
(self), be advantage, X ever, (be, (un-))profit(-able),
treasurer, be wont.
סָכַן (sa.khan) — be useful.
1) to be of use or service or profit or benefit
1a) (Qal)
1a1) to be of use or service
1a2) servitor, steward (participle)
1a3) to benefit, profit
1b) (Hiphil) to be used, be wont, exhibit use or habit, show harmony with, be familiar with, know intimately
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3mp
The Hebrew word שָׂכַל (*sakal*) is a primitive root meaning to be prudent or circumspect. It encompasses a range of meanings including to consider, understand, teach, and prosper. The word can also refer to laying something crosswise in its Piel form. Notably, it appears in contexts that emphasize insight and wisdom.
שָׂכַל vb. be prudent
Qal be prudent, circumspect
Hiph.
look at
give attention to, consider, ponder
have insight, comprehension
cause to consider, give insight, teach
act circumspectly, prudently
H7919a שָׂכַל be prudent .be prudent, circumspect
. . look at
. give attention to, consider, ponder
. have insight, comprehension
. cause to consider, give insight, teach
. act circumspectly, prudently
. prosper, have success
. cause to prosper
H7919b שָׂכַל Pi. lay crosswise
7919 sakal saw-kal'
a primitive root; to be (causatively, make or act)
circumspect and hence, intelligent:--consider, expert,
instruct, prosper, (deal) prudent(-ly), (give) skill(-ful),
have good success, teach, (have, make to) understand(-ing),
wisdom, (be, behave self, consider, make) wise(- ly), guide
wittingly.
שָׂכַל (sa.khal) — be prudent.
1) to be prudent, be circumspect, wisely understand, prosper
1a) (Qal) to be prudent, be circumspect
1b) (Hiphil)
1b1) to look at or upon, have insight
1b2) to give attention to, consider, ponder, be prudent
1b3) to have insight, have comprehension
1b3a) insight, comprehension (subst)
1b4) to cause to consider, give insight, teach
1b4a) the teachers, the wise
1b5) to act circumspectly, act prudently, act wisely
1b6) to prosper, have success
1b7) to cause to prosper
Aramaic equivalent: se.khal (שְׂכַל "to contemplate" H7920)
שָׂכַל (sa.khal) — to cross hands.
(Piel) to lay crosswise, cross (hands)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa