Job 9:15 — Word Study
WLCאֲשֶׁ֣ר אִם־ צָ֭דַקְתִּי לֹ֣א אֶעֱנֶ֑ה לִ֝מְשֹׁפְטִ֗י אֶתְחַנָּֽן׃
BSAForʼăsher even ifʼim I were righttsâdaq■ [completely innocent, righteous] I could notlôʼ [on my own, without help] answerʻânâh▸ [respond, give a defense] I could only beg my Judgeshâphaṭ [humbly, with reverence, make supplication, request mercy, the One who governs, vindicates] for mercychânan▸ [gracious favor, kindness, being treated with compassion]
| Greek | English | Parsing |
|---|---|---|
| אֲשֶׁ֣ר | [I] who | Particle |
| אִם־ | though | Particle |
| צָ֭דַקְתִּי | I am righteous | Verb, Qal, perfect first person common singular |
| לֹ֣א | not | Particle |
| אֶעֱנֶ֑ה | I will answer | Verb, Qal, imperfect first person common singular |
| לִ֝מְשֹׁפְטִ֗י | to judge my | Preposition, verb piel participle (active) masculine singular common, suffix |
| אֶתְחַנָּֽן׃ | I will seek favor | Verb, Hithpael, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For even if I were right, I could not answer. I could only beg my Judge for mercy. |
| KJV | Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge. |
| ASV | Whom, though I were righteous, yet would I not answer; I would make supplication to my judge. |
| YLT | Whom, though I were righteous, I answer not, For my judgment I make supplication. |
| WEB | Though I were righteous, yet I wouldn’t answer him. I would make supplication to my judge. |
| BBE | Even if my cause was good, I would not be able to give an answer; I would make request for grace from him who was against me. |
Where they part company is צָ֭דַקְתִּי — see How Translations Differ.
The main clause is supported by a conditional clause and a negation, which together emphasize Job's helplessness in his situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 9:15
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 His Righteousnessgenerated
Job 9:15 reflects Job's struggle as he contemplates his innocence in the face of suffering. He acknowledges that even if he is righteous, he cannot argue his case before God. Instead, he feels compelled to plead for mercy from his Judge, highlighting the tension between human righteousness and divine judgment. This passage is part of a larger discourse where Job grapples with the nature of justice and his own suffering, as seen in surrounding verses like Job 9:14 and Job 9:16.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 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. |
| 2 | 1 Corinthians 4:4 | My conscience is clear, but that does not vindicate me. It is the Lord who judges me. |
| 3 | Job 5:8 | However, if I were you, I would appeal to God and lay my cause before Him— |
| 4 | Job 8:5 | But if you would earnestly seek God and ask the Almighty for mercy, |
| 5 | Job 10:2 | I will say to God: Do not condemn me! Let me know why You prosecute me. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — צָ֭דַקְתִּי, Tza.dak.tigenerated
The verb צָדֵק (*tsadaq*) means to be just or righteous. It conveys a sense of moral integrity and the act of justifying oneself or being declared righteous. In this verse, Job uses it to assert his innocence, but he recognizes that this does not grant him the ability to defend himself before God.
The parsing indicates that this verb is in the perfect tense, first person singular, suggesting a completed action. Job is stating a personal conviction about his righteousness, yet he is acutely aware of the limitations this brings in his relationship with God.
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 צָ֭דַקְתִּי, I am righteous, governs the main clause, with several phrases elaborating on Job's situation: a conditional clause introduced by אִם־ (if), a negation with לֹ֣א (not), and two additional verbs indicating Job's inability to respond and his plea for mercy.
The structure emphasizes Job's internal conflict: despite his claim of righteousness, he feels powerless and must turn to God for mercy, as shown in the way the clauses are arranged.
Septuagint Backgroundgenerated
In the Septuagint, צָ֭דַקְתִּי is rendered as δίκαιος (*dikaios*), which also means righteous. This choice aligns with the Hebrew meaning but may carry a broader connotation of justice and fairness in the Greek context, suggesting a more comprehensive understanding of righteousness.
The LXX translation reflects an interpretation that emphasizes Job's moral standing, while the Hebrew text focuses on his personal claim of righteousness.
In plain words — the whole versegenerated
Job 9:15 shows Job's struggle with his situation. He feels that even if he is right, he cannot defend himself before God and must humbly ask for mercy from his Judge.
Frequently Asked Questionsgenerated
Job acknowledges his inability to defend himself before God, recognizing the vast difference in power and authority.
Job understands that, regardless of his righteousness, he is still in need of God's grace and compassion.
Job's statement reveals his belief that human righteousness is insufficient in the face of divine judgment, highlighting the need for mercy.
Job's plea shows a deep awareness of his dependence on God's grace, despite his claims of innocence.
Reflection Questionsgenerated
- In what areas of my life do I feel I need to seek God's mercy?
- How can I better understand the balance between my righteousness and my need for God's grace?
- What does it mean to humbly approach God as Job did?
- How can I apply Job's recognition of his limitations in my own relationship with God?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced Job's reflections on righteousness and mercy. Here, we present a quotation from Gregory the Dialogist, who discusses the implications of Job's plea for mercy.
Who, though I possessed any thing righteous, yet would I not answer, but I would make supplication to my Judge. For, as we have often said, all human righteousness is proved unrighteousness, if it be judged by strict rules.Early Church Fathers on Job 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 9:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhom, though I were righteous, [yet] would I not answer,.... This is not to be understood of the righteousness of his cause, that Job made no supposition of, but strongly asserted and determined to
Read John Gill on Job 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhom, though I were righteous, yet would I not answer, but I would make supplication to my judge. Whom, though I were righteous, yet would I not answer (Job 10:15).
Read Robert Jamieson on Job 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough I were righteous; though I had a most just cause, and were not conscious to myself of any sin. Yet would I not answer, i.e. I durst not undertake to plead my cause against him, or maintain my integrity before him, because he knows me better than I know myself, and because I am wholly in his hands, and at his mercy. I would make supplication to my Judge, to wit, that he would hear me meekly, and judge favourably of me and my cause, and not according to the rigours of his justice.
Read Matthew Poole on Job 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 9:15 Whom, though I were righteous, [yet] would I not answer, [but] I would make supplication to my judge.Ver. 15. Whom though I were righteous] Legally righteous, as none ever were, but the first and second Adam. Yet would I not answer] viz. By pleading mine own righteousness, since no created righteousness can answer God. Some render it, non attollam vocem, ne hiscere quidem audebo, I will not lift up my voice, nor dare to mute against him. No, though I were never so innocent, and did suffer this misery undeservedly. But I would make supplication to my judge] As he doth, though it were a good while first, in the end of the next chapter. It is likely that he intended to do it sooner…
Read John Trapp on Job 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Though I were righteous.—He now puts the alternative case: that he were actually righteous; yet even then supplication, and not assertion, would best become him.
Read Charles John Ellicott on Job 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Though I were righteous] Though clear of all the crimes, public and secret, of which you accuse me, yet I would not dare to stand before his immaculate holiness. Man's holiness may profit man, but in the sight of the infinite purity of God it is nothing. Thus sung an eminent poet: - "I loathe myself when God I see, And into nothing fall; Content that thou exalted be, And Christ be all in all." I would make supplication to my Judge.] Though not conscious of any sin, I should not think myself thereby justified; but would, from a conviction of the exceeding breadth of the commandment, and the limited nature of my own perfection, cry out, "Cleanse thou me from secret faults!"
Read AdamClarke on Job 9 →CambridgeThe Cambridge Bible for Schools and Colleges15. though I were righteous] i. e. though I were in the right, though my cause was just against Him. make supplication to my judge] Rather, to mine adversary, or opponent. Had Job right on his side he could not maintain it; overpowered by the irresistible and awful might of his opponent he would desert his own just plea and supplicate his adversary.
Read Cambridge on Job 9 →Albert Barnes1798–1870Barnes' Notes on the BibleWhom, though I were righteous - That is, if I felt the utmost confidence that I was righteous, yet, if God judged otherwise, and regarded me as a sinner, I would not reply to him, but would make supplication to him as a sinner.
Read Albert Barnes on Job 9 →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 even if I were right, I could not answer. I could only beg my Judge for mercy.
Though I were righteous, yet I wouldn’t answer him. I would make supplication to my judge.
For even if I were right, I could not answer. I could only beg my Judge for mercy.
Although I am innocent, I could not answer him; I could only plead with my judge for mercy.
Tyndale line
Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge.
Whom, though I were righteous, yet would I not answer; I would make supplication to my judge.
Whom, though I were righteous, yet would I not answer; I would make supplication to mine adversary.
Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge.
For though I were iust, yet could I not answere, but I would make supplication to my Iudge.
Strictly literal
Whom, though I were righteous, [yet] would I not answer; I would make supplication to my judge.
Whom, though I were righteous, I answer not, For my judgment I make supplication.
Whom, though I were righteous, I do not answer, || For my judgment I make supplication.
Whom, were I even righteous, I could not answer? to him that condemneth me I could [only] make supplication.
Even if I were righteous, I could not answer him; I could only plead for mercy with my judge.
From the Latin
I, who although I should have any just thing, would not answer, but would make supplication to my judge.
Simplified
Even though I'm right, I can't answer him. I must plead for mercy from my judge.
Even if my cause was good, I would not be able to give an answer; I would make request for grace from him who was against me.
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: אֲשֶׁ֣ר אִם־ צָ֭דַקְתִּי לֹ֣א אֶעֱנֶ֑ה לִ֝מְשֹׁפְטִ֗י אֶתְחַנָּֽן׃. The Septuagint matches four of the seven words, indicating a general agreement in meaning, though its arrangement and additional articles reflect different syntactical choices.
אֲשֶׁ֣ר אִם־ צָ֭דַקְתִּי לֹ֣א אֶעֱנֶ֑ה לִ֝מְשֹׁפְטִ֗י אֶתְחַנָּֽן׃
4 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 9:15
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 אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
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-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.
1. In the Old Testament:
Six different words are translated by answer.
(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.
(2) It also means a response (Job 21:34; 34:36).
(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."
Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
Prep | V-m | Suff — Preposition · verb piel participle (active) masculine singular common · suffixHR/Vprmsc/Sp1bs
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
V-Hithpael-Imperf-1cs — Verb · Hithpael · imperfect first person common singularHVti1cs
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
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