Job 25:4 — Word Study
WLCוּמַה־ יִּצְדַּ֣ק אֱנ֣וֹשׁ עִם־ אֵ֑ל וּמַה־ יִּ֝זְכֶּ֗ה יְל֣וּד אִשָּֽׁה׃
BSAHowmâh then can a manʼĕnôwsh [human, enosh] be justtsâdaq▸ [righteous, justified] beforeʻim Godʼêl [Elohim, the supreme Judge] Howmâh can one bornyâlad [begotten] of womanʼishshâh [a female] be purezâkâh▸ [clean, without sin]
| Greek | English | Parsing |
|---|---|---|
| וּמַה־ | and what? | Conjunction, pronoun |
| יִּצְדַּ֣ק | will he be righteous | Verb, Qal, imperfect third person masculine singular |
| אֱנ֣וֹשׁ | a person | Noun common, masculine singular absolute |
| עִם־ | with | Preposition |
| אֵ֑ל | God | Noun common, masculine singular absolute |
| וּמַה־ | and what? | Conjunction, pronoun |
| יִּ֝זְכֶּ֗ה | will he be pure | Verb, Qal, imperfect third person masculine singular |
| יְל֣וּד | [one] born of | Verb, Qal, participle (passive) masculine singular common |
| אִשָּֽׁה׃ | a woman | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How then can a man be just before God? How can one born of woman be pure? |
| KJV | How then can man be justified with God? or how can he be clean that is born of a woman? |
| ASV | How then can man be just with God? Or how can he be clean that is born of a woman? |
| YLT | And what? is man righteous with God? And what? is he pure — born of a woman? |
| WEB | How then can man be just with God? Or how can he who is born of a woman be clean? |
| BBE | How then is it possible for man to be upright before God? or how may he be clean who is a son of woman? |
Where they part company is יִּזְכֶּ֗ה — see How Translations Differ.
The verse consists of two main questions, each probing the relationship between humanity and God.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱנוֹשׁ
verbצָדֵק
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 25:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on Humanitygenerated
Job 25:4 presents a profound inquiry into the nature of humanity's righteousness before God. Job contemplates the impossibility of a human being just in the sight of the Almighty, emphasizing the limitations of mankind. This verse is part of a larger discourse where Job reflects on the majesty of God and the frailty of human beings, setting the stage for a deeper understanding of divine justice and human imperfection.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 4:17–19 | ‘Can a mortal be more righteous than God, or a man more pure than his Maker? |
| 2 | Job 9:2 | “Yes, I know that it is so, but how can a mortal be righteous before God? |
| 3 | Job 15:14–16 | What is man, that he should be pure, or one born of woman, that he should be righteous? |
| 4 | Psalm 130:3 | If You, O LORD, kept track of iniquities, then who, O Lord, could stand? |
| 5 | Psalm 143:2 | Do not bring Your servant into judgment, for no one alive is righteous before You. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יִּצְדַּ֣ק, yitz.Dakgenerated
The verb צָדֵק (tsadaq) means to be just or righteous, indicating the act of being justified or declared righteous. Its usage here suggests a moral and forensic dimension, questioning the possibility of a mere mortal achieving righteousness before the supreme Judge, God.
This verb is in the imperfect tense, third person masculine singular, indicating a future or potential action. Job is not merely asking if a man can be righteous; he is expressing a deep existential concern about human nature and its relationship with divine standards.
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 verb יִּצְדַּ֣ק governs the first clause, asking how a man can be just before God. The second clause, with another finite verb יִּ֝זְכֶּ֗ה, follows a similar structure, questioning the purity of one born of woman. This parallelism emphasizes the contrast between divine righteousness and human frailty.
The structure of the verse highlights Job's rhetorical questioning, with two main clauses linked by the conjunction וּמַה־, emphasizing the depth of his inquiry into human nature.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יִּצְדַּ֣ק is rendered as δίκαιος (dikaios), indicating a focus on righteousness. This choice aligns with the Hebrew meaning but also reflects the Greek understanding of justice and virtue.
The translation of יִּזְכֶּ֗ה as ἀποκαθαρίσαι (apokatharizai) suggests a broader interpretation of purity, emphasizing moral cleanliness and divine approval.
In plain words — the whole versegenerated
Job 25:4 asks how any human can be justified before God and how someone born of a woman can be pure. Job reflects on the limitations of humanity in the presence of the Almighty, emphasizing the challenges of achieving righteousness and purity.
Frequently Asked Questionsgenerated
Being just before God refers to being declared righteous or having a right standing with Him, which Job questions as possible for humans.
Job emphasizes this to highlight the inherent limitations and sinful nature of humanity, suggesting that being human makes purity before God difficult.
This verse underscores the biblical teaching that all humans are flawed and cannot achieve righteousness on their own, pointing to the need for divine intervention.
Job's questions reflect a deep theological inquiry into the nature of humanity and its relationship with God, setting the stage for discussions on justice, righteousness, and divine grace.
Reflection Questionsgenerated
- What does this verse teach us about human nature in relation to God?
- How can we seek righteousness in our own lives, knowing the limitations of humanity?
- In what ways do we see the need for divine grace in achieving purity?
- How can Job's reflections guide our understanding of justice and morality?
The early church on this verse — how the Fathers read it
Gregory the Dialogist cites this verse to discuss the nature of justification in relation to God, emphasizing the challenges faced by humanity.
Can a man be justified being compared with God? or can he be found clean that is born of a woman? This verse is spoken above by blessed Job, and is now repeated in the upbraiding of him;Early Church Fathers on Job 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 25:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow then can man be justified with God?] Since he sees all his ways and works, his secret as well as open sins; either be more just than he, as Eliphaz expresses it, Job 4:17; which no man in his
Read John Gill on Job 25 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen answered Bildad the Shuhite, and said, He tries to show Job's rashness (Job 23:3), by arguments borrowed from Eliphaz (Job 15:15), with which cf. Job 11:17. Verse 2. Power and terror - i:e., terror-inspiring power.
Read Robert Jamieson on Job 25 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMan: the word signifies man that is miserable, which supposeth him to be sinful; and that such a creature should quarrel with that dominion of God, to which the sinless, and happy, and glorious angels willingly submit, is most absurd and impious. With God i.e. before God’ s tribunal, to which thou dost so boldly appeal. Thou mayst plead thy cause with thy fellow worms, as we are, and expect to be justified; but woe to thee if the great God undertake to plead his cause against thee! how severely and certainly wouldst thou then be condemned! That is born of a woman, to wit, after the ordinary course; for otherwise Christ was born of a woman, but in a singular manner. This birth is alleged as…
Read Matthew Poole on Job 25 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 25:4 How then can man be justified with God? or how can he be clean [that is] born of a woman?Ver. 4. How then can man be justified with God?] Homo frivolus, so the Tygurines translate. How can frivolous man, sorry man, morbis mortique obnoxius, man subject to diseases and death; how can such a man, so mortal and miserable, a mass of mortalities, a map of miseries, a very mixture and compound of dirt and sin, be justified with God? How can he be perfect within himself without the gift of grace, without an advocate with the Father, Jesus Christ the Just One, who alone is the propitiation for our sins, 1 John 2:2 Romans 3:25, who is made unto us of God, wisdom, righteousness, &c.? 1…
Read John Trapp on Job 25 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. How then can man be justified?] Or, ונה umah, With what, shall a man be justified with God? Though this is no conclusion from Bildad's premises, yet the question is of the highest importance to man. Neither Bildad nor any of his fellows could answer it; the doctrine of redemption through the blood of the cross was then known only through types and shadows. We who live in the Gospel dispensation, can readily answer the question, With what shall miserable man (אנוש enosh) be justified with God.? - Ans. By bringing forward, by faith, to the throne of the Divine justice, the sacrificial offering of the Lord Jesus Christ; and confiding absolutely in it, as being a full, sufficient, and…
Read AdamClarke on Job 25 →
CambridgeThe Cambridge Bible for Schools and Colleges4–5. Such is the Majesty and the universal power of God. How then should a man be righteous before Him? be justified with God] i. e. be just or righteous before God; comp. Job 4:17 seq., Job 14:1, Job 15:14.
Read Cambridge on Job 25 →
Albert Barnes1798–1870Barnes' Notes on the BibleHow then can man be justified with God? - see Job 4:17-18; Job 15:15-16. Instead of meeting the facts to which Job had appealed, all that Bildad could now do was to repeat what had been said before.
Read Albert Barnes on Job 25 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Justified with God — Just with God. Same word as in Job 4:17; Job 9:2. Sin and corruption are no more inseparable in the human heart than justification and regeneration in the divine scheme.
Read Daniel Denison Whedon on Job 25 →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
How then can a man be just before God? How can one born of woman be pure?
How then can man be just with God? Or how can he who is born of a woman be clean?
How then can a man be just before God? How can one born of woman be pure?
How then can a human being be righteous before God? How can one born of a woman be pure?
Tyndale line
How then can man be justified with God? or how can he be clean that is born of a woman?
How then can man be just with God? Or how can he be clean that is born of a woman?
How then can man be just with God? or how can he be clean that is born of a woman?
How then can man be justified with God? or how can he be clean that is born of a woman?
And howe may a man be iustified with God? or how can he be cleane, that is borne of woman?
Strictly literal
And how should man be just with God? Or how should he be clean that is born of a woman?
And what? is man righteous with God? And what? is he pure — born of a woman?
And what? Is man righteous with God? And what? Is he pure—born of a woman?
How then can man be justified with God? or how can be one that is born of woman?
How then can man be righteous with God? How can he who is born of a woman be clean, acceptable to him?
From the Latin
Can man be justified compared with God, or he that is born of a woman appear clean?
Simplified
How can a human being be right before God? Can anyone born of woman be pure?
How then is it possible for man to be upright before God? or how may he be clean who is a son of woman?
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 their wording, with a word-by-word correspondence maintained throughout. This consistency highlights the shared understanding of the text's message regarding humanity's standing before God.
וּמַה־ יִּצְדַּ֣ק אֱנ֣וֹשׁ עִם־ אֵ֑ל וּמַה־ יִּ֝זְכֶּ֗ה יְל֣וּד אִשָּֽׁה׃
9 of the 9 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 25:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Conj | Part — Conjunction · pronounHC/Pi
צָדֵק (tsadaq) is a Hebrew verb meaning to be just or righteous, encompassing a range of actions from justifying oneself to declaring others righteous. It appears in various forms, including Qal, Niphal, Piel, Hiphil, and Hithpael, indicating different nuances of justification and righteousness. The entries highlight its moral and forensic implications, but do not present significant disagreement.
[צָדֵק, צָדֹק] vb. denom. be just, righteous
Qal
have a just cause, be in the right
be justified
be just
be just, righteous
Niph. the holy place shall be put right
Pi. justify
Hiph.
do justice
declare righteous, justify
justify, vindicate the cause of, save
make righteous, turn to righteousness
Hithp. how shall we justify ourselves
base
H6663 צָדֵק, צָדֹק vb. denom. be just, righteous
6663 tsadaq tsaw-dak'
a primitive root; to be (causatively, make) right (in a moral
or forensic sense):--cleanse, clear self, (be, do)
just(-ice, -ify, -ify self), (be turn to) righteous(-ness).
צָדֵק (tsa.daq) — to justify.
1) to be just, be righteous
1a) (Qal)
1a1) to have a just cause, be in the right
1a2) to be justified
1a3) to be just (of God)
1a4) to be just, be righteous (in conduct and character)
1b) (Niphal) to be put or made right, be justified
1c) (Piel) justify, make to appear righteous, make someone righteous
1d) (Hiphil)
1d1) to do or bring justice (in administering law)
1d2) to declare righteous, justify
1d3) to justify, vindicate the cause of, save
1d4) to make righteous, turn to righteousness
1e) (Hithpael) to justify oneself
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
N-ms — Noun common · masculine singular absoluteHNcmsa
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 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
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…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Conj | Part — Conjunction · pronounHC/Pi
זָכָה (zakah) means to be clear, clean, or pure, often in a moral sense. It is a primitive root that can imply being justified or regarded as righteous. The verb appears in various forms, including making oneself clean or keeping something pure. The entries consistently emphasize its moral implications.
[זָכָה] vb. be clear, clean, pure, alw. in a moral sense
Qal
be clean, pure
be clear, be justified = be regarded as just, righteous, of God
Pi. make or keep clean, pure
Hithp. make yourselves clean
base
H2135 זָכָה be clear, clean, pure, alw. in a moral sense
2135 zakah zaw-kaw'
a primitive root (compare 2141); to be translucent;
figuratively, to be innocent:--be (make) clean, cleanse, be
clear, count pure.
see HEBREW for 02141
זָכָה (za.khah) — to clean.
1) to be clean, be pure, be clear
1a) (Qal)
1a1) to be clean, be pure
1a2) to be clear, be justified
1b) (Piel)
1b1) to make clean, make pure, keep clean, keep pure
1c) (Hithpael)
1c1) to cleanse
1c2) to make yourself clean, purify oneself
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singular commonHVqsmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular absoluteHNcfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
