Job 9:21 — Word Study
WLCתָּֽם־ אָ֭נִי לֹֽא־ אֵדַ֥ע נַפְשִׁ֗י אֶמְאַ֥ס חַיָּֽי׃
BSAThough Iʼănîy am blamelesstâm [morally pure, complete, innocent, perfect] I have nolôʼ concernyâdaʻ▸ [regard, care] for myselfnephesh [my soul, my life] I despisemâʼaç▸ [reject, abhor] my own lifechay [existence, being alive]
| Greek | English | Parsing |
|---|---|---|
| תָּֽם־ | [am] blameless | Adj |
| אָ֭נִי | I | Pronoun |
| לֹֽא־ | not | Particle |
| אֵדַ֥ע | I know | Verb, Qal, imperfect first person common singular |
| נַפְשִׁ֗י | self my | Noun common feminine singular construct, suffix |
| אֶמְאַ֥ס | I reject | Verb, Qal, imperfect first person common singular |
| חַיָּֽי׃ | life my | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though I am blameless, I have no concern for myself; I despise my own life. |
| KJV | Though I were perfect, yet would I not know my soul: I would despise my life. |
| ASV | I am perfect; I regard not myself; I despise my life. |
| YLT | Perfect I am! — I know not my soul, I despise my life. |
| WEB | I am blameless. I don’t respect myself. I despise my life. |
| BBE | I have done no wrong; I give no thought to what becomes of me; I have no desire for life. |
Where they part company is תָּֽם — see How Translations Differ.
The sentence presents a main clause followed by two subordinate phrases, illustrating Job's internal conflict.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbיָדַע
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 9:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on His Sufferinggenerated
Job 9:21 reveals Job's struggle with his circumstances, where he acknowledges his moral integrity yet feels a sense of futility regarding his life. This passage is part of a broader discourse where Job grapples with the nature of suffering and the seeming indifference of God, as seen in the surrounding verses, particularly Job 9:20 and Job 9:22.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 139:23–24 | Search me, O God, and know my heart; test me and know my concerns. |
| 2 | Proverbs 28:26 | He who trusts in himself is a fool, but one who walks in wisdom will be safe. |
| 3 | Jeremiah 17:9–10 | The heart is deceitful above all things and beyond cure. Who can understand it? |
| 4 | 1 Corinthians 4:4 | My conscience is clear, but that does not vindicate me. It is the Lord who judges me. |
| 5 | 1 John 3:20 | Even if our hearts condemn us, God is greater than our hearts, and He knows all things. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תָּֽם, tam-generated
The word תָּם (tam) is an adjective meaning 'blameless' or 'perfect'. It conveys a sense of moral purity and completeness, often used to describe individuals of high integrity, such as Job himself. The parsing indicates that it is an adjective, emphasizing Job's self-assessment of his character.
This term is rooted in the idea of being whole or sound, lacking nothing in virtue. In the context of Job's lament, it underscores his struggle to reconcile his innocence with the suffering he endures.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses blameless for תָּֽם. The KJV and ASV also choose perfect, aligning closely with the moral implications of Job's self-description.
Where translations differ is in the rendering of תָּֽם — perfect (ASV, KJV) versus innocent (FBV, ILT). This distinction reflects varying interpretations of Job's moral standing.
Sentence Structuregenerated
The finite verb אֵדַ֥ע (know) governs the main clause, with two phrases following: a noun phrase that serves as the subject and an adverbial phrase indicating negation. The structure emphasizes Job's self-reference and his emotional state.
The word order places the subject אָ֭נִי (I) prominently, highlighting Job's personal assertion of his blamelessness.
Septuagint Backgroundgenerated
The Septuagint translates תָּֽם as ἠσέβησα (I have acted wickedly), which introduces a contrasting interpretation of Job's condition, suggesting a deeper reflection on his perceived righteousness versus his actual state.
This choice in translation may indicate an interpretative shift, where the translators emphasize Job's struggle with his moral standing in light of his suffering.
In plain words — the whole versegenerated
Job 9:21 expresses Job's feeling of being blameless yet highlights his lack of concern for his own life. He feels a deep rejection of his existence despite his moral integrity, illustrating the tension between his righteousness and the suffering he faces.
Frequently Asked Questionsgenerated
Job is expressing a profound sense of despair and futility regarding his existence, despite his claims of being blameless.
Job's blamelessness raises questions about divine justice, as he struggles to understand why a righteous person like himself suffers.
Job's reflections invite us to consider the complexities of suffering, morality, and the human experience, prompting deeper questions about our own lives.
This verse connects to Job's broader discourse on suffering and righteousness, particularly in his dialogues with friends who question his integrity.
Reflection Questionsgenerated
- In what ways do I struggle with feelings of despair or futility in my own life?
- How can I reconcile my understanding of justice with the suffering I see around me?
- What does it mean to be blameless in today's context, and how does that relate to my own actions?
- How can I support others who are experiencing deep suffering or despair?
The early church on this verse — how the Fathers read it
The early commentary from Gregory the Dialogist reflects on Job's moral standing and the dangers of pride in self-assessment.
Though I were perfect, even this my soul shall not know. Most commonly if we know the good things that we do, we are led to entertain pride; if we are ignorant of them, we cannot keep them.Early Church Fathers on Job 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 9:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Though] I [were] perfect,.... Really and truly so, not conscious of any sin in thought, word, or deed; this is only a case supposed: [yet] would I not know my soul; I would not own myself to be so
Read John Gill on Job 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThough I were perfect, yet would I not know my soul: I would despise my life. Though I were perfect, yet would not know my soul - literally (here and in Job 9:20), 'I perfect! I should not know my soul!
Read Robert Jamieson on Job 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Though God should acquit me in judgment, and pronounce me perfect or righteous, yet would I not know, i.e. regard or value, (as that word is oft used,) my soul, i.e. my life; as the soul frequently signifies, as ,17; and as it is explained in the following branch, where life is put for soul, and despising for not knowing: and so the same thing is repeated in differing words, and the latter clause explains the former, which was more dark and doubtful, according to the usage of sacred Scripture. So the sense is, Though God should give sentence for me, yet I should be so overwhelmed with the dread and terror of the Divine Majesty, that I should be weary of my life. And therefore I abhor…
Read Matthew Poole on Job 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 9:21 [Though] I [were] perfect, [yet] would I not know my soul: I would despise my life.Ver. 21. Though I were perfect] That is, of an unblameable conversation, yet could not I know mine own soul, that is, those secret sins, Psalms 19:12, those litters of lusts that lurk therein; therefore I despise my life, I have no joy at all of it, but could wish to be out of the world to be rid of these evil inmates, that will not out of doors till the house fall upon the heads of them, till the earthly tabernacle that harboureth them be at once dissolved. Others read and sense the words thus: I am perfect or upright, neither do I know mine own soul, i.e. quicquam perversi anima mea, they allowed…
Read John Trapp on Job 9 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Though I were perfect] Had I the fullest conviction that, in every thought, word, and deed, I were blameless before him, yet I would not plead this; nor would I think it any security for a life of ease and prosperity, or any proof that my days should be prolonged.
Read AdamClarke on Job 9 →
CambridgeThe Cambridge Bible for Schools and Colleges21. This feeling of being helpless in the hands of an overmastering might, which has no regard to his innocence, drives Job on to a reckless defiance of his adversary, and he will assert his innocence in His face though it should cost him his life. Going back upon the words, “if I were perfect,” he cries, I am perfect, I regard not myself, I despise my life. The phrase, I regard not, care not for, myself, is lit. I know not myself, cf. Genesis 39:6, Psalms 1:6. On the last words cf. ch. Job 7:20. The speaker feels that his bold assertion of his innocence may provoke his adversary altogether to destroy him, but he proclaims his indifference.
Read Cambridge on Job 9 →
Albert Barnes1798–1870Barnes' Notes on the BibleThough I were perfect - The same mode of expression occurs here again. “I perfect! I would not know it, or recognize it. If this were my view, and God judged otherwise, I would seem to be ignorant of it.
Read Albert Barnes on Job 9 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleStrophe c — The consciousness of his innocence not only leads him to self-assertion, but to a most violent arraignment of God as an unjust judge.
Read Daniel Denison Whedon 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
Though I am blameless, I have no concern for myself; I despise my own life.
I am blameless. I don’t respect myself. I despise my life.
Though I am blameless, I have no concern for myself; I despise my own life.
I am blameless. I do not know myself. I despise my life.
Tyndale line
Though I were perfect, yet would I not know my soul: I would despise my life.
I am perfect; I regard not myself; I despise my life.
I am perfect; I regard not myself; I despise my life.
Though I were perfect, yet would I not know my soul: I would despise my life.
Though I were perfite, yet I knowe not my soule: therefore abhorre I my life.
Strictly literal
Were I perfect, [yet] would I not know my soul: I would despise my life.
Perfect I am! — I know not my soul, I despise my life.
I am perfect; I do not know my soul, I despise my life.
I am innocent; I will not have regard for myself: I will despise my life.
I am blameless, but I do not care any more about myself; I despise my own life.
From the Latin
Although I should be simple, even this my soul shall be ignorant of, and I shall be weary of my life.
Simplified
I am innocent! I don't care what happens to me. I hate my life!
I have done no wrong; I give no thought to what becomes of me; I have no desire for life.
Word by word, the decisions they made
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 largely agree in their wording, though the Septuagint's translation reflects a different nuance in Job's self-assessment. The key terms align closely, but the Greek rendering introduces a more complex understanding of Job's plight.
תָּֽם־ אָ֭נִי לֹֽא־ אֵדַ֥ע נַפְשִׁ֗י אֶמְאַ֥ס חַיָּֽי׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 9:21
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
תָּם (tam) means complete or perfect, often with a moral connotation of innocence and integrity. It describes someone who is sound, wholesome, and lacking nothing in virtue or character. The word is built from the root associated with completeness and is used in contexts that emphasize moral purity.
תָּם adj. complete
complete, perfect
sound, wholesome
complete, morally innocent, having integrity
base
H8535 תָּם complete . complete, perfect
. sound, wholesome
. complete, morally innocent, having integrity
8535 tam tawm
from 8552; complete; usually (morally) pious; specifically,
gentle, dear:--coupled together, perfect, plain, undefiled,
upright.
see HEBREW for 08552
תָּם (tam) — complete.
1) perfect, complete
1a) complete, perfect
1a1) one who lacks nothing in physical strength, beauty, etc
1b) sound, wholesome
1b1) an ordinary, quiet sort of person
1c) complete, morally innocent, having integrity
1c1) one who is morally and ethically pure
Adj — AdjHAamsa
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
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
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
