Job 11:12 — Word Study
WLCוְאִ֣ישׁ נָ֭בוּב יִלָּבֵ֑ב וְעַ֥יִר פֶּ֝֗רֶא אָדָ֥ם יִוָּלֵֽד׃
BSABut a witlessnâbab [vain, empty-headed] manʼîysh [a male person] can no more become wiselâbab▸ [gain understanding, be enlightened] than the coltʻayir [young donkey, foal] of a wild donkeypereʼ [fierce, onager] can be bornyâlad▸ [come into existence, be begotten] ◂a manʼâdâm [a human being]
| Greek | English | Parsing |
|---|---|---|
| וְאִ֣ישׁ | and a person | Conjunction, noun common masculine singular absolute |
| נָ֭בוּב | hollow | Verb, Qal, participle (passive) masculine singular |
| יִלָּבֵ֑ב | he will become intelligent | Verb, Niphal, imperfect third person masculine singular |
| וְעַ֥יִר | and a male donkey of | Conjunction, noun common masculine singular construct |
| פֶּ֝֗רֶא | a wild donkey | Noun common, masculine singular absolute |
| אָדָ֥ם | a human being | Noun common, masculine singular absolute |
| יִוָּלֵֽד׃ | it will be born | Verb, Niphal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But a witless man can no more become wise than the colt of a wild donkey can be born a man! |
| KJV | For vain man would be wise, though man be born like a wild ass’s colt. |
| ASV | But vain man is void of understanding, Yea, man is born as a wild ass’s colt. |
| YLT | And empty man is bold, And the colt of a wild ass man is born. |
| WEB | An empty-headed man becomes wise when a man is born as a wild donkey’s colt. |
| BBE | And so a hollow-minded man will get wisdom, when a young ass of the field gets teaching. |
There are no significant differences among the translations regarding this verse.
The sentence consists of a main clause followed by a comparative clause, emphasizing the impossibility of the scenarios presented.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָבַב
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 11:12
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 Response to Zophargenerated
Job 11:12 illustrates Job's assertion that a foolish man is incapable of wisdom, akin to the absurdity of a wild donkey's colt becoming a human being. This reflects Job's defense against the accusations of his friends, emphasizing the limits of human understanding and the folly of presumption. The surrounding verses further explore themes of divine knowledge and human folly, as Job grapples with his suffering and the nature of God’s justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 62:9–10 | Lowborn men are but a vapor, the exalted but a lie. Weighed on the scale, they go up; together they are but a vapor. |
| 2 | Psalm 73:22 | I was senseless and ignorant; I was a brute beast before You. |
| 3 | Psalm 92:6 | A senseless man does not know, and a fool does not understand, |
| 4 | Ecclesiastes 3:18 | I said to myself, “As for the sons of men, God tests them so that they may see for themselves that they are but beasts.” |
| 5 | Romans 1:22 | Although they claimed to be wise, they became fools, |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — אִישׁ, ve.'Ishgenerated
The Hebrew word אִישׁ (iysh) translates as 'man' and specifically refers to a male person. It encompasses various meanings, including husband and servant, and can imply a champion or great man. The word is rooted in a concept of existence and is frequently used in the Old Testament to denote human beings in contrast to God or animals.
In this verse, Job uses אִישׁ to emphasize the distinction between the wisdom of humans and the foolishness of a witless man. The context suggests that wisdom is not something that can be acquired easily or by those who lack understanding.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of אִישׁ as 'man.' The BSB, KJV, ASV, YLT, WEB, and BBE all render it consistently.
Sentence Structuregenerated
The finite verb יִלָּבֵ֑ב governs the main clause, indicating the action of becoming wise. The structure highlights a comparison between two subjects: the witless man and the colt of a wild donkey.
The sentence's construction emphasizes the absurdity of the comparison, with the second clause mirroring the first. The use of conjunctions links the two ideas tightly, underscoring the impossibility of the scenarios presented.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word אִישׁ is rendered as ἄνθρωπος — a common Greek term for 'man' that carries a similar meaning. This translation maintains the focus on human identity.
The choice of ἄνθρωπος suggests a consistent understanding of humanity across both texts, emphasizing the folly of assuming wisdom without true understanding.
In plain words — the whole versegenerated
Job 11:12 states that a foolish man cannot become wise, just as a wild donkey's colt cannot be born a human. This highlights the limitations of human understanding and the absurdity of certain expectations.
Frequently Asked Questionsgenerated
A 'witless man' refers to someone lacking wisdom or understanding, unable to grasp deeper truths.
Job's comparison emphasizes the impossibility of a foolish person gaining wisdom, highlighting the absurdity of such expectations.
The wild donkey's colt symbolizes something that is inherently incapable of becoming something it is not, reinforcing Job's argument about human folly.
Job's discourse explores themes of divine justice, human suffering, and the limits of human understanding in the face of God's wisdom.
Reflection Questionsgenerated
- In what areas of my life do I struggle to gain wisdom, and how can I address that?
- How can I recognize my own limitations in understanding, similar to Job's acknowledgment?
- What does it mean to be wise in today's context, and how can I pursue that wisdom?
- How can I apply the lessons from Job's experience to my own challenges and perceptions of wisdom?
The early church on this verse — how the Fathers read it
Early commentators draw on this verse to discuss the nature of folly and pride, illustrating their points with Job's vivid imagery.
Zophar is right in saying, “Like an ass of the desert.” The ass does not stop braying. There is no difference, he says, between our words and those incomprehensible sounds that an ass produces at random and foolishly.Early Church Fathers on Job 11 →
For the vain man is exalted in pride, and thinketh himself free born like a wild ass's colt. For it is the end of vanity, whereas it mangles the heart by sin, to render it bold by the offence, so that, forgetful of its guiltiness,Early Church Fathers on Job 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 11:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor vain man would be wise,.... Or "hollow" (r), empty man; empty of all that is good, though full of all unrighteousness; without God, the knowledge, love, and fear of him; without Christ, the
Read John Gill on Job 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor vain man would be wise, though man be born like a wild ass's colt. Vain man - hollow or empty [ naabuwb (H5014)].
Read Robert Jamieson on Job 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr, Yet, or But, vain or empty man (that foolish creature, that since the fall is void of all true wisdom and solid knowledge and judgment of the things of God) would be wise, i.e. pretends to be, and would be thought, wise, and able to pass a censure upon all God’ s ways and works. Or thus, But vain man is foolish, or without heart, i.e. without understanding, unable to judge aright of the ways and things of God. For a verb very like this and coming from the same root, signifies to have one’ s heart taken away, . Though man be born; and man is born, i. e. he is by his birth such: this evil is now natural and hereditary, and therefore common to all men; and therefore it is not strange if…
Read Matthew Poole on Job 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 11:12 For vain man would be wise, though man be born [like] a wild ass’ s colt.Ver. 12. For vain man would be wise] Heb. Hollow man, that is, as void of grace as a hollow tree is of heart of oak. Would be wise] Heb. Would be hearty, egregie cordatus homo, there is an elegance in the original that cannot be translated into English. "Wilt thou know, O vain man," saith St James, James 2:20. The Greek is, thou empty man, κενε, thou that hast nothing in thee, and yet art highly conceited; thou that art (Ephraim like) a silly dove without a heart, Hosea 7:11, and yet in superbiam erectus (as the Vulgate here hath it), raised up to pride: that little knowledge he hath puffeth him up, 1…
Read John Trapp on Job 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) For vain man would be wise, &c., is extremely difficult, because it is hard to distinguish subject and predicate. Literally, it runs, And hollow man is instructed, and the wild ass’s colt is born a man. Whether it means that if God did not thus conceal His observation of human actions, the very fool and the most obstinate would become instructed and disciplined, whereas now they are allowed to go on in their folly and obstinacy; or whether it is meant that, notwithstanding the dealings of Providence, hollow-hearted man is still devoid of heart, and every son of Adam at his birth is a very wild ass colt; or whether, again, it is meant that by reason of the Divine discipline the…
Read Charles John Ellicott on Job 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. For vain man would be wise] The original is difficult and uncertain, ואיש נבוב ילבב veish nabub yillabeb, "And shall the hollow man assume courage," or "pride himself?" Or, as Mr. Good rather paraphrases it, Will he then accept the hollow-hearted person? The Chaldee gives two renderings: An eloquent man shall become wiser in his heart, and the colt of the wild ass is born as the son of man. Or, The wise man shall ponder it; and the refractory youth, who at last becomes prudent, shall make a great man. Coverdale.-A vayne body exalteth him self; and the son of man is like a wylde asse's foale. Houbigant translates thus: - A man who hath understanding will become prudent; but he who…
Read AdamClarke on Job 11 →CambridgeThe Cambridge Bible for Schools and Colleges12. Having finished his brilliant picture of God’s omniscient wisdom, Zophar adds further brilliancy to it by contrasting it with the brutishness of man. The verse perhaps should read, But an empty man will become wise When a wild ass colt is born a man, the one thing will happen when the other happens. The verse seems to be in the shape of a proverb, and is full of alliterations which cannot be reproduced in translation. The word “empty” is properly “hollow;” and “to become wise” is literally “to get heart,” i. e. understanding or mind (ch. Job 9:4, Job 12:3). The last phrase was understood by Gesenius to mean “to be without heart” or understanding. Following this view, many translate: But…
Read Cambridge on Job 11 →Albert Barnes1798–1870Barnes' Notes on the BibleFor vain man - Margin, “empty.” נבוב nâbûb, according to Gesenius, from the root נבב nâbab, to bore through, and then to be hollow; metaphorical, “empty,” “foolish.” The Septuagint, strangely
Read Albert Barnes on Job 11 →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
But a witless man can no more become wise than the colt of a wild donkey can be born a man!
An empty-headed man becomes wise when a man is born as a wild donkey’s colt.
But a witless man can no more become wise than the colt of a wild donkey can be born a man!
But an empty man will become wise, when a wild donkey’s colt is born a human being.
Tyndale line
For vain man would be wise, though man be born like a wild ass’s colt.
But vain man is void of understanding, Yea, man is born as a wild ass’s colt.
But vain man is void of understanding, yea, man is born as a wild ass’s colt.
For vain man would be wise, though man is born like a wild ass's colt.
Yet vaine man would be wise, though man new borne is like a wilde asse colte.
Strictly literal
Yet a senseless man will make bold, though man be born [like] the foal of a wild ass.
And empty man is bold, And the colt of a wild ass man is born.
And empty man is bold, || And man is born [as] the colt of a wild donkey.
And the heartless who acquireth intelligence, and him who is [like] the colt of the wild ass who is transformed into a man.
But foolish people have no understanding; they will get it when a wild donkey gives birth to a man.
From the Latin
A vain man is lifted up into pride, and thinketh himself born free like a wild ass’s colt.
Simplified
Stupid people will become wise when wild donkeys are born tame!
And so a hollow-minded man will get wisdom, when a young ass of the field gets teaching.
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 show agreement in the overall message, though only three of the seven words match directly. The Septuagint's word order and articles differ, reflecting a distinct translation approach.
וְאִ֣ישׁ נָ֭בוּב יִלָּבֵ֑ב וְעַ֥יִר פֶּ֝֗רֶא אָדָ֥ם יִוָּלֵֽד׃
3 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 11:12
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 אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
נָבַב (nabab) is a primitive root meaning to hollow out or pierce. It can also imply a sense of being foolish or vain. The entries consistently focus on the physical act of hollowing, with no significant disagreement among lexicons.
[נָבַב] vb. hollow out
base
H5014 [נָבַב] hollow out
5014 nabab naw-bab'
a primitive root; to pierce; to be hollow, or (figuratively)
foolish:--hollow, vain.
נָבַב (na.vav) — be hollow.
1) (Qal) to hollow out
1a) hollowed (participle)
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
hol'-o (kaph, nabhabh): "Hollow" is the translation of kaph, "hollow" (Ge 32:25,32, "the hollow of his thigh," the hip-pan or socket, over the sciatic nerve); of nabhabh, "to be hollow" (Ex 27:8; 38:7; Jer 52:21); of sho`-al, "hollow" (Isa 40:12, "Who hath measured the waters in the hollow of his hand?" (in handfuls; compare 1Ki 20:10; Eze 13:19)); of makhtesh, "a mortar," "socket of a tooth" (from its shape) (Jud 15:19, "God clave an (the Revised Version (British and American) "the") hollow place that is in…
לָבַב (labab) is a denominative verb with meanings related to encouraging or stimulating the mind and emotions, as well as making cakes. It can imply both positive actions, like encouraging or becoming intelligent, and negative ones, such as stultifying. The entries also note its connection to baking, indicating a range of uses from emotional to culinary.
[לבב] vb. denom.
Niph. get a mind
Pi. encourage
base
[לבב] vb. denom. Pi. make cakes.
base
H3823a לבב vb. denom. . get a mind
. encourage
H3823b לבב vb. denom. Pi. make cakes
3823 labab law-bab'
a primitive root; properly, to be enclosed (as if with fat);
by implication (as denominative from 3824) to unheart, i.e.
(in a good sense) transport (with love), or (in a bad sense)
stultify; also (as denominative from 3834) to make
cakes:--make cakes, ravish, be wise.
see HEBREW for 03824
see HEBREW for 03834
לָבַב (la.vav) — to encourage.
1) to ravish, become intelligent, get a mind
1a) (Niphal) to take heart, become enheartened, become intelligent
1b) (Piel) to ravish the heart, encourage, make heart beat faster
לִבֵּב (lib.bev) — to bake.
(Piel) to make cakes, bake cakes, cook bread
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
עַ֫יִר (*`ayir*) refers to a young male donkey, specifically one that is vigorous and capable of bearing a load. It is derived from a root meaning to raise or bear a burden. The word encompasses terms like colt and foal, indicating its youthfulness.
עַ֫יִר n.m. male ass (young and vigorous)
base
H5895 עַ֫יִר male ass (young and vigorous)
5895 `ayir ah'-yeer
from 5782 in the sense of raising (i.e. bearing a burden);
properly, a young ass (as just broken to a load); hence an
ass-colt:--(ass) colt, foal, young ass.
see HEBREW for 05782
עַ֫יִר (a.yir) — colt.
he-ass, male ass
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
פֶּ֫רֶא (pere') refers to a wild ass or wild donkey. It is derived from a root meaning to run wild, indicating its untamed nature. This term appears in the context of the Old Testament, specifically noted in Jeremiah 2:24.
פֶּ֫רֶא n.m. wild ass
base
H6501 פֶּ֫רֶא wild ass
6501 pere' peh'-reh
or pereh (Jeremiah 2:24) {peh'-reh}; from 6500 in the
secondary sense of running wild; the onager:--wild (ass).
see HEBREW for 06500
פֶּ֫רֶא (pe.re) — wild donkey.
wild ass
N-ms — Noun common · masculine singular absoluteHNcmsa
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
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-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
See BORN.