Job 13:19 — Word Study
WLCמִי־ ה֭וּא יָרִ֣יב עִמָּדִ֑י כִּֽי־ עַתָּ֖ה אַחֲרִ֣ישׁ וְאֶגְוָֽע׃
BSACan anyonemîy [who is he that will plead with me] indictrîyb▸ meʻimmâd Ifkîy soʻattâh I will be silentchârash▸ [hold my tongue, keep silent] and diegâvaʻ▸ [give up the ghost, expire]
| Greek | English | Parsing |
|---|---|---|
| מִי־ | who? | Pronoun |
| ה֭וּא | that | Pronoun |
| יָרִ֣יב | will he conduct a case | Verb, Qal, imperfect third person masculine singular |
| עִמָּדִ֑י | with me | Preposition, suffix |
| כִּֽי־ | if | Particle |
| עַתָּ֖ה | now | Adverb |
| אַחֲרִ֣ישׁ | I will keep silent | Verb, Hiphil, imperfect first person common singular |
| וְאֶגְוָֽע׃ | and I may expire | Conjunction, verb qal first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Can anyone indict me? If so, I will be silent and die. |
| KJV | Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost. |
| ASV | Who is he that will contend with me? For then would I hold my peace and give up the ghost. |
| YLT | Who [is] he that doth strive with me? For now I keep silent and gasp. |
| WEB | Who is he who will contend with me? For then I would hold my peace and give up the spirit. |
| BBE | Is any one able to take up the argument against me? If so, I would keep quiet and give up my breath. |
The translations agree on the essence of Job's challenge, particularly regarding the term יָרִ֣יב.
The sentence is structured around a main question followed by a conditional statement, emphasizing Job's challenge and his resignation.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרִיב
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 13:19
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 Defense Before Godgenerated
Job 13:19 captures Job's challenge to anyone who would accuse him. He asserts that if no one can bring a legitimate case against him, he would choose silence, indicating a deep sense of resignation and despair. This moment is part of Job's larger discourse on suffering and divine justice, as he seeks to understand his own plight in light of his faithfulness, seen in previous verses like Job 13:18.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 19:5 | If indeed you would exalt yourselves above me and use my disgrace against me, |
| 2 | Job 33:5–7 | Refute me if you can; prepare your case and confront me. |
| 3 | Isaiah 50:7–8 | Because the Lord GOD helps Me, I have not been disgraced; therefore I have set My face like flint, and I know that I will not be put to shame. |
| 4 | Romans 8:33 | Who will bring any charge against God’s elect? It is God who justifies. |
| 5 | Job 13:13 | Be silent, and I will speak. Then let come to me what may. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יָרִ֣יב, ya.Rivgenerated
The verb יָרִ֣יב (ya.Riv) is in the imperfect tense, indicating an ongoing or future action, specifically 'will he conduct a case'. It derives from the root רִיב (riyb), which means to contend or argue, often in a legal context. This word reflects Job's challenge to anyone who might dare to dispute his integrity.
In this context, Job is not merely asking if someone will argue against him; he is emphasizing the seriousness of the situation. The imperfect form suggests that he anticipates the possibility of such an indictment, yet he stands firm in his assertion of innocence.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of יָרִ֣יב as 'will he conduct a case', maintaining the legal connotation of the word.
Sentence Structuregenerated
The finite verb יָרִ֣יב governs the main clause, with a subject and a prepositional phrase indicating the context of the action. The structure emphasizes Job's challenge and the conditional nature of his silence.
The sentence begins with an interrogative that sets the tone for Job's rhetorical questioning, leading into the implications of his silence and impending death.
Septuagint Backgroundgenerated
The Septuagint translates יָרִ֣יב with ἐνδίκως, suggesting a legal framework for Job's challenge. This choice indicates a focus on justice and righteousness in the face of accusation.
The Greek rendering aligns with the Hebrew's emphasis on contention, reinforcing the idea of a legal dispute over Job's integrity.
In plain words — the whole versegenerated
Job 13:19 expresses Job's challenge to anyone who might accuse him, stating that if no one can bring a case against him, he will remain silent and accept death. This reflects Job's deep sense of injustice and his struggle to understand his suffering.
Frequently Asked Questionsgenerated
Job is questioning if anyone can justly accuse him of wrongdoing, reflecting his belief in his own innocence.
Job indicates that if no one can present a valid case against him, he sees no point in further argument, leading to his resignation to death.
Job's challenge underscores his confidence in his righteousness and his frustration with the lack of understanding from those around him.
This verse encapsulates Job's struggle with suffering and his desire for vindication, central themes throughout the book.
Reflection Questionsgenerated
- In what ways do I feel unjustly accused or misunderstood, like Job?
- How can I find the strength to remain silent in the face of accusations?
- What does it mean to stand firm in my integrity when challenged?
- How can I seek understanding and support in my struggles, as Job did?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, emphasizing the integrity of holy men in the face of accusations.
Who is he that will plead with me? Let him come. Holy men so guard themselves in their good works, with God for their aid, that there can be no where found, without, grounds, whereon to accuse them;Early Church Fathers on Job 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 13:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho [is] he [that] will plead with me,.... Enter the lists with him; dispute the point, and try the strength of his arguments he had to plead for his own justification: thus Christ, the head of the
Read John Gill on Job 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost.
Read Robert Jamieson on Job 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho is he that will plead with me? where is the man that will do it? nay, oh that God would do it! which here he implies, and presently expresseth. I shall give up the ghost; my grief for God’ s heavy hand and find your bitter reproaches would break my heart, if I should not give it vent.
Read Matthew Poole on Job 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 13:19 Who [is] he [that] will plead with me? for now, if I hold my tongue, I shall give up the ghost.Ver. 19. Who is he that will plead with me?] Of my justification in both respects I am so confident, that I dare encounter any that shall deny it. Who is he, and where is he, that shall lay anything to my charge, since it is God that justifieth? Romans 8:33. Having ordered my cause, and cleared my conscience by confession and judging myself, and now being justified by faith, I can cast down the gauntlet to all comers, and, Goliath like, call for an opposite to grapple with; in the name of the Lord of hosts I will undertake him, and am sure to come off more than a conqueror, even a…
Read John Trapp on Job 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) If I hold my tongue, I shall give up the ghost.—A marvellous confession, equivalent to, “If I give up my faith in Him who is my salvation, and my personal innocence, which goes hand-in-hand therewith, I shall perish. To give up my innocence is to give up Him in whom I hold my innocence, and in whom I live.”
Read Charles John Ellicott on Job 13 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Who is he that will plead with me?] Let my accuser, the plaintiff, come forward; I will defend my cause against him. I shall give up the ghost.] I shall cease to breathe. Defending myself will be as respiration unto me; or, While he is stating his case, I will be so silent as scarcely to appear to breathe.
Read AdamClarke on Job 13 →
CambridgeThe Cambridge Bible for Schools and Colleges19. Who is he that will plead with me] i. e. plead against me, enter to oppose me with good reasons—who will bring a valid argument against me? The words are a triumphant expression of the feeling that no one will or can, cf. Isaiah 50:8. for now if I hold my tongue, &c.] Rather, for then would I hold my peace, and give up the ghost; that is, in case any one should appear against him with proof of his sin. The words form a splendid climax to the declaration of his consciousness of innocence. He is sure he shall be found in the right, nay, none will be found to contend with him; if he thought any one could he would be silent and die.
Read Cambridge on Job 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleWho is he that will plead with me? - That is, “who is there now that will take up the cause, and enter into an argument against me? I have set my cause before God.
Read Albert Barnes on Job 13 →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
Can anyone indict me? If so, I will be silent and die.
Who is he who will contend with me? For then I would hold my peace and give up the spirit.
Can anyone indict me? If so, I will be silent and die.
Who will contend with me? If anyone can, I will be silent and die.
Tyndale line
Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost.
Who is he that will contend with me? For then would I hold my peace and give up the ghost.
Who is he that will contend with me? for now shall I hold my peace and give up the ghost.
Who is he that will plead with me? for now, if I hold my tongue, I shall expire.
Who is he, that will pleade with me? for if I nowe holde my tongue, I dye.
Strictly literal
Who is he that contendeth with me? For if I were silent now, I should expire.
Who [is] he that doth strive with me? For now I keep silent and gasp.
Who [is] he that strives with me? For now I keep silent and gasp.
Who is he that will contend with me? for now, if I keep silence, I must perish.
Who is the one who would argue against me in court? If you came to do so, and if I were proved wrong, then I would be silent and give up my life.
From the Latin
Who is he that will plead against me? let him come: why am I consumed holding my peace?
Simplified
Who wants to argue with me? If I'm proved wrong, I'm prepared to be quiet and die.
Is any one able to take up the argument against me? If so, I would keep quiet and give up my breath.
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 presents the verse as it stands, while the Septuagint closely matches it, differing only in word order. The Dead Sea Scrolls provide partial agreement, with several words restored by an editor, indicating that the core message has remained consistent across these texts.
מִי־ ה֭וּא יָרִ֣יב עִמָּדִ֑י כִּֽי־ עַתָּ֖ה אַחֲרִ֣ישׁ וְאֶגְוָֽע׃
7 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.
[מי] [הוא] [יריב] [עמד׳י] [כי] [עתה] [אחריש] ואגוע
1 word on the leather — 7 supplied entire by an editor.
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 13:19
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
kas: Ordinarily to describe the circumstances or condition of things; sometimes, juridically (aitia, Mt 19:10; Ac 25:14), as that for which a reckoning has to be given, as frequently the Latin res. In Ex 5:19, "they were in evil case," is interpreted by the Revised Version (British and American) as "were set on mischief."
The Hebrew word עִם (*im*) means 'with' and is used to indicate companionship, aid, or joint actions. It can also imply opposition in contexts of contest or combat. The entries suggest a range of meanings, including proximity, possession, and metaphorical uses, such as 'in spite of.' There are no significant disagreements among the lexicons.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
H5978 עִם with
5978 `immad im-mawd'
prol. for 5973; along with:--against, by, from, + me, +
mine, of, + that I take, unto, upon, with(-in.)
see HEBREW for 05973
עִמָּדִי (im.mad) — with me.
with
A grammatical form of im (עִם "with" H5973A)
§ 1) with
Prep | Suff — Preposition · suffixHR/Sp1bs
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
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
The Hebrew word חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.
[חָרַשׁ] vb. cut in, engrave, plough, devise
Qal
cut in, engrave
plough
devise
Niph. Zion, as a field she shall be ploughed
Hiph. fabricating mischief against
base
[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.
Qal
be silent, alw. of God’s keeping silence when men pray
be deaf
Hiph.
be silent (= exhibit silence)
once causat. make silent
be deaf, shew deafness
base
H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless
. be deaf; chiefly poet.
2790 charash khaw-rash'
a primitive root; to scratch, i.e. (by implication) to
engrave, plough; hence (from the use of tools) to fabricate
(of any material); figuratively, to devise (in a bad sense);
hence (from the idea of secrecy) to be silent, to let alone;
hence (by implication) to be deaf (as an accompaniment of
dumbness):--X altogether, cease, conceal, be deaf, devise,
ear, graven, imagine, leave off speaking, hold peace,
plow(-er, man), be quiet, rest, practise secretly, keep
silence, be silent, speak not a word, be still, hold tongue,
worker.
חָרַשׁ (cha.rash) — to plow/plot.
1) to cut in, plough, engrave, devise
1a) (Qal)
1a1) to cut in, engrave
1a2) to plough
1a3) to devise
1b) (Niphal) to be ploughed
1c) (Hiphil) to plot evil
חָרֵשׁ (cha.resh) — be quiet.
1) to be silent, be dumb, be speechless, be deaf
1a) (Qal)
1a1) to be silent
1a2) to be deaf
1b) (Hiphil)
1b1) to be silent, keep quiet
1b2) to make silent
1b3) to be deaf, show deafness
1c) (Hithpael) to remain silent
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
גָּוַע (gava') is a primitive root meaning to breathe out, which implies dying or perishing. It covers various aspects of death, including to expire, give up the ghost, or be ready to die. The entries consistently emphasize its connection to death without any noted disagreements.
גָּוַע vb. expire, perish, die
base
H1478 גָּוַע expire, perish, die
1478 gava` gaw-vah'
a primitive root; to breathe out, i.e. (by implication)
expire:--die, be dead, give up the ghost, perish.
גָּוַע (ga.va) — to die.
1) to expire, die, perish, give up the ghost, yield up the ghost, be dead, be ready to die
1a) (Qal) to expire, die, be about to die
Conj | V-Qal-Imperf-1cs — Conjunction · verb qal first person common singularHC/Vqu1cs
