Job 35:3 — Word Study
WLCכִּֽי־ תֹ֭אמַר מַה־ יִּסְכָּן־ לָ֑ךְ מָֽה־ אֹ֝עִ֗יל מֵֽחַטָּאתִֽי׃
BSAForkîy [because, since] you askʼâmar▸ [say, speak] Whatmâh [in what way, how] does it profitçâkan▸ [be useful, benefit] and whatmâh [in what way, how] benefit do I gainyaʻal▸ [gain, advantage, acquire, obtain] apart from sinchaṭṭâʼâh [without, separate from, transgression, rebellion, or what good have I received for not sinning]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| תֹ֭אמַר | you say | Verb, Qal, imperfect second person masculine singular |
| מַה־ | what? | Pronoun |
| יִּסְכָּן־ | will it be of use | Verb, Qal, imperfect third person masculine singular |
| לָ֑ךְ | to you | Preposition, suffix |
| מָֽה־ | what? | Pronoun |
| אֹ֝עִ֗יל | will I profit | Verb, Hiphil, imperfect first person common singular |
| מֵֽחַטָּאתִֽי׃ | from sin my | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For you ask, ‘What does it profit me, and what benefit do I gain apart from sin?’ |
| KJV | For thou saidst, What advantage will it be unto thee? and, What profit shall I have, if I be cleansed from my sin? |
| ASV | That thou sayest, What advantage will it be unto thee? And, What profit shall I have, more than if I had sinned? |
| YLT | For thou sayest, 'What doth it profit Thee! What do I profit from my sin?' |
| WEB | that you ask, ‘What advantage will it be to you? What profit will I have, more than if I had sinned?’ |
| BBE | What profit is it to me, and how am I better off than if I had done wrong? |
Where they part company is in the translations of יִּסְכָּן — see How Translations Differ.
The sentence is structured around a main clause leading into a direct question, emphasizing Job's inquiry.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 35:3
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 35:3 reveals Job's frustration as he questions the benefit of righteousness when it seems to yield no profit. He is responding to his friends who have suggested that his suffering is a result of sin. Job's inquiry reflects a broader theme in the book about the nature of justice and divine reward.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:21–22 | Though I am blameless, I have no concern for myself; I despise my own life. |
| 2 | Job 10:15 | If I am guilty, woe to me! And even if I am righteous, I cannot lift my head. I am full of shame and aware of my affliction. |
| 3 | Job 21:15 | Who is the Almighty, that we should serve Him, and what would we gain if we pray to Him?’ |
| 4 | Job 31:2 | For what is the allotment of God from above, or the heritage from the Almighty on high? |
| 5 | Job 34:9 | For he has said, ‘It profits a man nothing that he should delight in God.’ |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יִּסְכָּן, yis.kongenerated
The verb סָכַן (cakan) means to be of use or to benefit. It is derived from a root that conveys the idea of usefulness or service. In this context, Job is asking whether his righteousness will yield any benefit or usefulness to him.
The parsing as an imperfect third person masculine singular indicates an ongoing or future action, suggesting Job's uncertainty about whether his righteousness will indeed be of any value.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses profit and benefit consistently with the original Hebrew.
Sentence Structuregenerated
The finite verb תֹ֭אמַר (to.mar) governs the entire verse, with multiple clauses and phrases expanding on Job's inquiry. The structure emphasizes Job's questioning nature.
The first clause introduces Job's statement, followed by a series of interrogative phrases, creating a layered inquiry into the value of righteousness in the absence of reward.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יִּסְכָּן is rendered as ὠφελήσει (ōphelēsei), meaning 'will it be of benefit?'. This choice narrows the focus to the idea of benefit, aligning closely with Job's questioning of the usefulness of his actions.
The Greek translation does not capture the full range of the Hebrew verb's implications, which includes service and utility.
In plain words — the whole versegenerated
Job 35:3 shows Job questioning the value of being righteous if it does not bring any benefit. He is expressing frustration about the apparent lack of reward for not sinning, asking what good it does him.
Frequently Asked Questionsgenerated
Job is questioning the value of his righteousness and what he gains from it if it does not lead to any benefit.
Job refers to sin to highlight the contrast between righteousness and wrongdoing, questioning the reward for living a righteous life.
Job's questioning reflects his deep struggle with understanding divine justice and the relationship between human actions and their consequences.
This verse encapsulates the central theme of Job's dialogue about suffering, righteousness, and the seeming lack of reward for good behavior.
Reflection Questionsgenerated
- What does this verse reveal about our understanding of righteousness and its rewards?
- In what ways can we relate to Job's feelings of frustration regarding justice?
- How do we reconcile the idea of suffering with the belief in a just God?
- What can we learn from Job's questioning attitude in our own struggles?
The early church on this verse — how the Fathers read it
The early church fathers comment on this verse to discuss the nature of righteousness and divine justice. Their insights are drawn from their reflections on Job's words.
“He said, you do not like what is virtuous.” Elihu says that holy Job had a wrong opinion about God, and these words are gathered from his reflections, because God is offended by this fact, as Job ascribes to him the errors of others.Early Church Fathers on Job 35 →
For thou saidst, that which is right doth not please thee, or what will it profit thee, if I shall have sinned. If the whole course of the book is attended to, blessed Job is proved to have said none of these things.Early Church Fathers on Job 35 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 35:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thou saidst, what advantage will it be unto thee?.... Meaning that his righteousness, his holy life and conversation, were of no avail to him: he received no more benefit by being righteous than
Read John Gill on Job 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou saidst, What advantage will it be unto thee? and, What profit shall I have, if I be cleansed from my sin?
Read Robert Jamieson on Job 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse contains the proof of the foregoing charges. Job had oft affirmed that he was, and still continued to be, righteous, though he had no present benefit by it, but much bitterness with it; and God was not kind to Job, notwithstanding all his former and present piety, but dealt with him as if he had been a most wicked man; which was in effect to say, that he was more righteous than God. What advantage will it, to wit, his righteousness last mentioned, be unto thee, i.e. unto me; such changes of persons being very frequent in the Hebrew language. If I be cleansed from my sin; or, by the expiation of my sin; for the same Hebrew word signifies both to sin and to purge out or expiate…
Read Matthew Poole on Job 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 35:3 For thou saidst, What advantage will it be unto thee? [and], What profit shall I have, [if I be cleansed] from my sin?Ver. 3. For thou saidst, What advantage will it be unto thee?] Here he endeavours to prove the charge, grounding upon some words of Job’ s, as Job 9:22; Job 10:15, which seem to hold out thus much, that no good was to be gotten by leaving evil ways, since good men and bad suffer and perish together. But we must know, that Job herein reasoned not of those things that happen after death, but only of the prosperous or unhappy estate of this life present; denying, and that rightly, that we are hereby to judge God’ s love or hatred, or of any man’ s honest or dishonest…
Read John Trapp on Job 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. What advantage will it be unto thee?] As if he had said to God, "My righteousness cannot profit thee, nor do I find that it is of any benefit to myself." Or perhaps Elihu makes here a general assertion, which he afterwards endeavours to exemplify: Thou hast been reasoning how it may profit thee, and thou hast said, "What profit shall I have in righteousness more than in sin?"
Read AdamClarke on Job 35 →CambridgeThe Cambridge Bible for Schools and Colleges2–4. Statement of Job’s charge against God that under His rule of the world to be righteous is no advantage to a man. The verses read, 2. Thinkest thou this to be thy right, And callest thou it, My just cause against God, 3. That thou sayest, What advantage hast thou? And, What am I profited more than if I had sinned? Throughout Elihu’s speeches there runs the idea of a cause or plea between Job and God. Job is regarded by him as maintaining that he has a right or just cause against God. Elihu here asks if Job considers that the rectitude of his cause will appear in his maintaining that godliness profits a man nothing?—the word this in Job 35:2 refers to the questions in Job 35:3. If Job…
Read Cambridge on Job 35 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thou saidst - Another sentiment of a similar kind which Elihu proposes to examine.
Read Albert Barnes on Job 35 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. What profit… my sin — Literally, What shall I gain more than by my sin? In Job 9:22; Job 21:23-26 Job had seemed to say that the perfect and the wicked are alike to God.
Read Daniel Denison Whedon on Job 35 →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
For you ask, ‘What does it profit me, and what benefit do I gain apart from sin?’
that you ask, ‘What advantage will it be to you? What profit will I have, more than if I had sinned?’
For you ask, ‘What does it profit me, and what benefit do I gain apart from sin?’
But you say, ‘What will it profit you,’ and, ‘What do I gain by not sinning?’
Tyndale line
For thou saidst, What advantage will it be unto thee? and, What profit shall I have, if I be cleansed from my sin?
That thou sayest, What advantage will it be unto thee? And, What profit shall I have, more than if I had sinned?
That thou sayest, What advantage will it be unto thee? and, What profit shall I have, more than if I had sinned?
For thou saidst, What advantage will it be to thee? and , What profit shall I have, if I be cleansed from my sin?
For thou hast said, What profiteth it thee and what auaileth it me, to purge me from my sinne?
Strictly literal
For thou hast asked of what profit it is unto thee: what do I gain more than if I had sinned?
For thou sayest, 'What doth it profit Thee! What do I profit from my sin?'
For you say, What does it profit You? What do I profit from my sin?
For thou sayest, “What benefit will it be unto thee? what more profit shall I have, than if I had sinned?”
For you ask, 'What use is it to me?' and, 'Would I be better off if I had sinned?'
From the Latin
For thou saidst: That which is right doth not please thee: or what will it profit thee if I sin?
Simplified
And you ask, ‘What benefit do I get? What good has it done me by not sinning?’
What profit is it to me, and how am I better off than if I had done wrong?
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 reads כִּֽי־ תֹ֭אמַר מַה־ יִּסְכָּן־ לָ֑ךְ מָֽה־ אֹ֝עִ֗יל מֵֽחַטָּאתִֽי׃, while the Septuagint matches only 4 of the 8 words, indicating a partial correspondence in meaning but differing in structure and emphasis.
כִּֽי־ תֹ֭אמַר מַה־ יִּסְכָּן־ לָ֑ךְ מָֽה־ אֹ֝עִ֗יל מֵֽחַטָּאתִֽי׃
4 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 35:3
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.
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…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
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
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
יָעַל (ya'al) is a Hebrew verb that primarily appears in the Hiphil form, meaning to profit, benefit, or avail. It is built from a root that suggests the idea of ascending or being valuable. The lexicons emphasize its use in contexts related to gaining or being useful.
[יָעַל] vb. only Hiph. profit, avail, benefit
base
H3276 יָעַל only Hiph. profit, avail, benefit
3276 ya`al yaw-al'
a primitive root; properly, to ascend; figuratively, to be
valuable (objectively: useful, subjectively: benefited):--X at
all, set forward, can do good, (be, have) profit, (able).
יָעַל (ya.al) — to gain.
(Hiphil) to gain, profit, benefit, avail
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs