Job 13:9 — Word Study
WLCהֲ֭טוֹב כִּֽי־ יַחְקֹ֣ר אֶתְכֶ֑ם אִם־ כְּהָתֵ֥ל בֶּ֝אֱנ֗וֹשׁ תְּהָתֵ֥לּוּ בֽוֹ׃
BSAWould it be wellṭôwb [pleasant, beneficial] whenkîy He examined youchâqar▸ [God, the Supreme Examiner, searched, investigated] Could you deceivehâthal [mock, cheat] as you would deceivehâthal▸ a manʼĕnôwsh [human, mortal, with frailties and limitations]
| Greek | English | Parsing |
|---|---|---|
| הֲ֭טוֹב | ¿ [will it be] good | Particle |
| כִּֽי־ | if | Particle |
| יַחְקֹ֣ר | he will examine | Verb, Qal, imperfect third person masculine singular |
| אֶתְכֶ֑ם | the object marker you | Particle, suffix |
| אִם־ | or? | Particle |
| כְּהָתֵ֥ל | as deceives | Preposition, verb hiphil infinitive construct common |
| בֶּ֝אֱנ֗וֹשׁ | a person | Preposition, noun common masculine singular absolute |
| תְּהָתֵ֥לּוּ | will you deceive | Verb, Hiphil, imperfect second person masculine plural |
| בֽוֹ׃ | him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Would it be well when He examined you? Could you deceive Him like a man? |
| KJV | Is it good that he should search you out? or as one man mocketh another, do ye so mock him? |
| ASV | Is it good that he should search you out? Or as one deceiveth a man, will ye deceive him? |
| YLT | Is [it] good that He doth search you, If, as one mocketh at a man, ye mock at Him? |
| WEB | Is it good that he should search you out? Or as one deceives a man, will you deceive him? |
| BBE | Will it be good for you to be searched out by him, or have you the thought that he may be guided into error like a man? |
The translations agree on the meaning of טוֹב and the overall inquiry in the verse.
The sentence structure presents a main inquiry with subordinate clauses that elaborate on the implications of God's examination.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָקַר
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 13:9
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 Discourse on Divine Justicegenerated
Job 13:9 presents Job questioning whether it would be good for God to examine him, reflecting on the futility of trying to deceive the Almighty. This verse is part of Job's defense, where he argues against the accusations of his friends, asserting that God sees all and cannot be fooled. Job's words resonate with the themes of divine scrutiny and human integrity found throughout the book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 34:36 | If only Job were tried to the utmost for answering like a wicked man. |
| 2 | Psalm 44:21 | would not God have discovered, since He knows the secrets of the heart? |
| 3 | Psalm 139:23 | Search me, O God, and know my heart; test me and know my concerns. |
| 4 | Jeremiah 17:10 | I, the LORD, search the heart; I examine the mind to reward a man according to his way, by what his deeds deserve. |
| 5 | Job 17:2 | Surely mockers surround me, and my eyes must gaze at their rebellion. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — טוֹב, Ha.tovgenerated
The Hebrew word טוֹב (tov) means good or pleasant, covering a range of meanings from agreeable to ethical goodness. In this context, it questions whether it would be beneficial or pleasing for God to examine a person.
The parsing as a particle indicates it functions to introduce the question of goodness in the examination by God. Job uses this word to challenge the idea that such an examination could yield a favorable outcome.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the verse questions the goodness of God's examination.
Sentence Structuregenerated
The finite verb יַחְקֹ֣ר (yach.Kor), meaning 'he will examine', governs the sentence, with several phrases dependent on it. The structure emphasizes the conditional nature of Job's questioning.
The arrangement of clauses highlights the relationship between the examination by God and the potential for deception by man, illustrating the contrast between divine omniscience and human frailty.
Septuagint Backgroundgenerated
The Septuagint translates טוֹב as καλόν (kalon), which also means good. This choice maintains the essence of Job's questioning regarding the nature of God's examination.
The Greek rendering reflects a similar inquiry about the goodness of God's actions, aligning with the Hebrew text's intent.
In plain words — the whole versegenerated
Job 13:9 asks whether it would be good for God to examine a person and if anyone could deceive Him like a human. Job emphasizes that God sees everything, and no one can hide the truth from Him.
Frequently Asked Questionsgenerated
Job is highlighting the seriousness of divine scrutiny, suggesting that no one can escape God's judgment.
He contrasts human limitations with God's omniscience, implying that deception is futile before an all-knowing God.
It underscores Job's defense of his integrity and his belief in God's justice, despite his suffering.
It teaches us about the importance of honesty before God and the futility of trying to hide our true selves from Him.
Reflection Questionsgenerated
- How do I perceive God's examination of my life — as a source of fear or as an opportunity for growth?
- In what ways do I try to hide my true self from God, and why?
- How can I cultivate a deeper sense of integrity in my relationship with God?
- What does it mean to me that God knows everything about me, including my weaknesses and failures?
The early church on this verse — how the Fathers read it
Early commentators like Gregory the Dialogist reference this verse to argue about the nature of God's knowledge and human deception.
Or shall it please Him, from Whom nothing can be concealed? Or like as a man will He be deceived by your deceits. Heretics shew God deceit in that they fabricate such things as cannot be pleasing to the very Being,Early Church Fathers on Job 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 13:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIs it good that he should search you out?.... That is, God; searching is ascribed to him after the manner of men; not that he is ignorant of persons or things he searches after, or exercises that
Read John Gill on Job 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIs it good that he should search you out? or as one man mocketh another, do ye so mock him? Will the issue to you be good, when He searches out you (Maurer) and your arguments?
Read Robert Jamieson on Job 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs it good? will it be to your credit and comfort? Search you out, i.e. narrowly examine your hearts and discourses, whether you have uttered truth or falsehood, and whether your speeches proceed from true zeal for God, or from your own prejudices and passions, and from a desire to curry favour with him. Do ye so mock him, to wit, by covering your uncharitableness and corrupt affections with pretences of piety, as if God could not discern your artifices; or by pleading his cause with weak and foolish arguments, which is a kind of mockery to him, and an injury to his cause; or by seeking to flatter him with false praises, as if he did distribute the things of this world with exact justice…
Read Matthew Poole on Job 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 13:9 Is it good that he should search you out? or as one man mocketh another, do ye [so] mock him?Ver. 9. Is it good that he should search you out &c.] q.d. Could you have any joy from such a search? Will not all your warpings and partialities, your colloguing and sinisterity, be laid open to your loss and shame? Will not God reprove instead of approving you in that which ye have said for him, but all against me? The time will come when God will surely search out all controversies, that they all may be ashamed who, under a pretext of religion and right, have spoken false things, and subverted the faith of some. See 1 Corinthians 3:17. Or as one man mocketh another, do ye so mock him?]…
Read John Trapp on Job 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) As one man mocketh another.—As one man, with mingled flattery and deception, seeks to impose upon another.
Read Charles John Ellicott on Job 13 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Is it good that he should search you out?] Would it be to your credit if God should try your hearts, and uncover the motives of your conduct? Were you tried as I am, how would you appear? Do ye so mock him?] Do ye think that you can deceive him; and by flattering speeches bring him to your terms, as you would bring an undiscerning, empty mortal, like yourselves?
Read AdamClarke on Job 13 →
CambridgeThe Cambridge Bible for Schools and Colleges9. Is it good] The words may mean, will it be well (for you) that He should search (or, when He shall search)? or as ch. Job 10:3, do you like that He should search you out? The second clause should read, Or as one deceiveth a man will ye deceive Him? When God searches you out and looks into the secret springs of your actions do you expect to be able to deceive Him by representations or demeanour or look as one imposes on a man, who cannot “read the mind’s construction in the face”?
Read Cambridge on Job 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleIs it good that he should search you out? - Would it be well for you if he should go into an investigation of your character, and of the arguments which you adduce?
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
Would it be well when He examined you? Could you deceive Him like a man?
Is it good that he should search you out? Or as one deceives a man, will you deceive him?
Would it be well when He examined you? Could you deceive Him as you would deceive a man?
Would it turn out well if he would examine you? Or as one deceives a man would you deceive him?
Tyndale line
Is it good that he should search you out? or as one man mocketh another, do ye so mock him?
Is it good that he should search you out? Or as one deceiveth a man, will ye deceive him?
Is it good that he should search you out? or as one deceiveth a man, will ye deceive him?
Is it good that he should search you out? or as one man mocketh another, do ye so mock him?
Is it well that he shoulde seeke of you? will you make a lye for him, as one lyeth for a man?
Strictly literal
Will it be well if he should search you out? or as one mocketh at a man, will ye mock at him?
Is [it] good that He doth search you, If, as one mocketh at a man, ye mock at Him?
Is [it] good that He searches you, || If, as one mocks at a man, you mock at Him?
Will it be well if he should search you out? or as one overreacheth another mortal, do ye expect to overreach him?
Will it be good for you when he searches you out? Could you deceive him as you might deceive men?
From the Latin
Or shall it please him, from whom nothing can be concealed? or shall he be deceived as a man, with your deceitful dealings?
Simplified
Will you be found to be doing good when God examines you? Can you fool him as if he's a human being?
Will it be good for you to be searched out by him, or have you the thought that he may be guided into error like a man?
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 content, with 7 out of 9 words matched. The Septuagint's word order and articles differ, but the core message remains intact.
הֲ֭טוֹב כִּֽי־ יַחְקֹ֣ר אֶתְכֶ֑ם אִם־ כְּהָתֵ֥ל בֶּ֝אֱנ֗וֹשׁ תְּהָתֵ֥לּוּ בֽוֹ׃
7 of the 9 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 13:9
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.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Part | Adj — ParticleHTi/Aamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
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
חָקַר (chaqar) is a Hebrew verb meaning to search or examine. It encompasses actions like searching for, exploring, and thoroughly investigating. The word can also imply being found out or ascertained. It appears in various forms, including Qal, Niphal, and Piel, indicating different nuances of searching and examination.
[חָקַר] vb. search
Qal
search (for)
search through, explore
search a man, find out his sentiments
of י׳ searching man
of examining thoroughly
Niph. be searched out, found out, ascertained
Pi. he sought out many proverbs
base
H2713 [חָקַר] search .. search (for)
. . search through, explore
. search a man, find out his sentiments
. of י׳ searching man
. of examining thoroughly
. be searched out, found out, ascertained
. he sought out many proverbs
2713 chaqar khaw-kar'
a primitive root; properly, to penetrate; hence, to examine
intimately:--find out, (make) search (out), seek (out), sound,
try.
חָקַר (cha.qar) — to search.
1) to search, search for, search out, examine, investigate
1a) (Qal)
1a1) to search (for)
1a2) to search through, explore
1a3) to examine thoroughly
1b) (Niphal)
1b1) to be searched out, be found out, be ascertained, be examined
1c) (Piel) to search out, seek out
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp2mp — Particle · suffixHTo/Sp2mp
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
HTc — ParticleHTc
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
הָתַל (hathal) is a Hebrew verb primarily meaning to deceive or mock, found in the Piel form. It is closely related to תָּלַל (talal), which also means to deceive. The entries indicate that both forms share a common theme of deception, with הָתַל specifically noted in 1 Kings 18:27.
[הָתַל] vb. only Pi. deceive, mock, 1 K 18:27
ref
[תָּלַל] vb.
Hiph mock, deceive
Hoph a heart (which) is deceived
base
H2048a הָתַל only Pi. deceive, mock H2048b תָּלַל .mock, deceive
.a heart (which) is deceived
2048 hathal haw-thal'
a primitive root; to deride; by implication, to cheat:--deal
deceitfully, deceive, mock.
הָתַל (ha.tal) — to mock.
(Piel) to mock
תָּלַל (ta.lal) — to deceive.
1) (Hiph) to deceive
2) (Hoph) be deceived
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
הָתַל (hathal) is a Hebrew verb primarily meaning to deceive or mock, found in the Piel form. It is closely related to תָּלַל (talal), which also means to deceive. The entries indicate that both forms share a common theme of deception, with הָתַל specifically noted in 1 Kings 18:27.
[הָתַל] vb. only Pi. deceive, mock, 1 K 18:27
ref
[תָּלַל] vb.
Hiph mock, deceive
Hoph a heart (which) is deceived
base
H2048a הָתַל only Pi. deceive, mock H2048b תָּלַל .mock, deceive
.a heart (which) is deceived
2048 hathal haw-thal'
a primitive root; to deride; by implication, to cheat:--deal
deceitfully, deceive, mock.
הָתַל (ha.tal) — to mock.
(Piel) to mock
תָּלַל (ta.lal) — to deceive.
1) (Hiph) to deceive
2) (Hoph) be deceived
V-Hiphil-Imperf-2mp — Verb · Hiphil · imperfect second person masculine pluralHVhi2mp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
