Job 14:10 — Word Study
WLCוְגֶ֣בֶר יָ֭מוּת וַֽיֶּחֱלָ֑שׁ וַיִּגְוַ֖ע אָדָ֣ם וְאַיּֽוֹ׃
BSA◂But a mangeber [great man] diesmûwth▸ [to die, either literally or as a punishment] and is laid lowchâlash▸ [becomes weak, decays, or wastes away] heʼâdâm breathes his lastgâvaʻ▸ [gives up the ghost, expires, or yields his breath]
| Greek | English | Parsing |
|---|---|---|
| וְגֶ֣בֶר | and a man | Conjunction, noun common masculine singular absolute |
| יָ֭מוּת | he dies | Verb, Qal, imperfect third person masculine singular |
| וַֽיֶּחֱלָ֑שׁ | and he was weak | Verb, Qal, sequential imperfect third person masculine singular |
| וַיִּגְוַ֖ע | and he expired | Verb, Qal, sequential imperfect third person masculine singular |
| אָדָ֣ם | a person | Noun common, masculine singular absolute |
| וְאַיּֽוֹ׃ | and where [is]? he | Conjunction, particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But a man dies and is laid low; he breathes his last, and where is he? |
| KJV | But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? |
| ASV | But man dieth, and is laid low: Yea, man giveth up the ghost, and where is he? |
| YLT | And a man dieth, and becometh weak, And man expireth, and where [is] he? |
| WEB | But man dies, and is laid low. Yes, man gives up the spirit, and where is he? |
| BBE | But man comes to his death and is gone: he gives up his spirit, and where is he? |
There are no significant differences in how translations render this verse.
The sentence is structured with a main clause followed by three subordinate clauses, illustrating the progression of thought from life to death.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגֶּבֶר
verbמוּת
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 14:10
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 — Reflections on Mortalitygenerated
Job 14:10 presents a poignant reflection on the reality of death. Job contemplates the fate of humanity, emphasizing that even a strong man must face death. This verse is part of a larger discourse where Job grapples with the meaning of life and the finality of death, drawing parallels to the transient nature of existence as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 3:11 | Why did I not perish at birth; why did I not die as I came from the womb? |
| 2 | Job 10:18 | Why then did You bring me from the womb? Oh, that I had died, and no eye had seen me! |
| 3 | Job 11:20 | But the eyes of the wicked will fail, and escape will elude them; they will hope for their last breath.” |
| 4 | Job 17:13–16 | If I look for Sheol as my home, if I spread out my bed in darkness, |
| 5 | Genesis 49:33 | When Jacob had finished instructing his sons, he pulled his feet into the bed and breathed his last, and he was gathered to his people. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — גֶּבֶר, ve.Ge.vergenerated
The noun גֶּבֶר (geber) refers to a man, particularly one who is strong or valiant. It emphasizes qualities of strength and ability, often used in poetic contexts to describe a person of valor. The parsing indicates it is a common masculine singular noun, highlighting its focus on individual men.
In this verse, it underscores the contrast between strength in life and the vulnerability of death. Job uses this term to remind us that even the mightiest among us ultimately succumb to mortality.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term גֶּבֶר is rendered as a man, consistent across translations like the KJV and ASV.
Sentence Structuregenerated
The finite verb יָ֭מוּת (he dies) governs the entire verse. It introduces a sequence of actions: dying, becoming weak, and expiring, each linked to the subject גֶּבֶר (a man).
The structure highlights the progression from life to death, illustrating the inevitability of mortality through a series of clauses that build upon one another.
Septuagint Backgroundgenerated
The Septuagint translates גֶּבֶר as ἀνὴρ (anēr), which also means 'man' but carries a more general connotation without the emphasis on strength found in the Hebrew. This choice reflects a broader understanding of humanity rather than focusing solely on valor.
The Greek word τελευτήσας for 'dies' suggests a finality, aligning with the Hebrew sense of death as a complete cessation of life.
In plain words — the whole versegenerated
Job 14:10 reflects on the reality that a man dies and becomes weak, ultimately expiring. It raises the question of what happens to him after death, emphasizing the fleeting nature of life.
Frequently Asked Questionsgenerated
Job is acknowledging the universal truth of mortality, indicating that death is an inevitable part of life.
This question reflects Job's contemplation of the afterlife and the mystery surrounding what happens to a person after death.
This verse encapsulates Job's struggle with understanding suffering and mortality, as he grapples with his own afflictions.
Job's thoughts encourage us to consider the transient nature of life and the importance of our existence in the face of mortality.
Reflection Questionsgenerated
- How do I understand the concept of death in my own life?
- What does it mean to me that even the strongest among us face mortality?
- In what ways can I find meaning in life despite its impermanence?
- How can Job's reflections help me cope with loss or grief?
The early church on this verse — how the Fathers read it
Early commentary on Job 14:10 reflects on the nature of sin and mortality, as seen in the quotation from Gregory the Dialogist.
Ver. 10. But when man is dead, and stripped, and consumed, where, I pray, is he? There is no man without sin, save Him Who came not into this world by sin;Early Church Fathers on Job 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 14:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut man dieth, and wasteth away,.... All men, every man, "Geber", the mighty man, the strong man; some die in their full strength; the wise man, notwithstanding all his wisdom and knowledge, and even
Read John Gill on Job 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? Man ... man.
Read Robert Jamieson on Job 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDieth, and wasteth away; his body by degrees rotting away; or, and is cut off, as this word is used, . Where is he? i.e. he is nowhere; or, he is not, to wit, in this world, as that phrase is commonly used. See 7:8,21.
Read Matthew Poole on Job 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 14:10 But man dieth, and wasteth away: yea, man giveth up the ghost, and where [is] he?Ver. 10. But man dieth, and wasteth away] Heb. Strong and lusty man, Homo quantum vis robustus (Vat.), dieth and wasteth away, or is cut off, sc. worse than a tree, for he grows no more; or is discomfited, vanquished, as Exodus 17:13; Exodus 32:18, sc. by death, and so carried clean out of this world. Yea, man giveth up the ghost] Homo vulgaris et plebeius. All of all sorts must die, whether noble or ignoble, as Rabbi Abraham here observeth. Job is very much in this discourse about death; and surely, as Nazianzen wisheth of hell, so could I of death, Utinam ubique de morte dissereretur! Oh that it…
Read John Trapp on Job 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. But man dieth] No human being ever can spring from the dead body of man; that wasteth away, corrupts, and is dissolved; for the man dies; and when he breathes out his last breath, and his body is reduced to dust, then, where is he? There is a beautiful verse in the Persian poet Khosroo, that is not unlike this saying of Job: - [Persic] "I went towards the burying ground, and wept To think of the departure of friends which were captives to death; I said, Where are they! and Fate Gave back this answer by Echo, Where are they? Thus paraphrased by a learned friend: - Beneath the cypress' solemn shade, As on surrounding tombs I gazed, I wept, and thought of friends there laid, Whose…
Read AdamClarke on Job 14 →CambridgeThe Cambridge Bible for Schools and Colleges10. wasteth away] lit. is laid prostrate.
Read Cambridge on Job 14 →Albert Barnes1798–1870Barnes' Notes on the BibleBut man dieth and wasteth away - Margin, “Is weakened, or cut off.” The Hebrew word (חלשׁ châlash) means to overthrow, prostrate, discomfit; and hence, to be weak, frail, or waste away.
Read Albert Barnes on Job 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Wasteth away — Lies powerless. (Furst.) Lies stretched out.
Read Daniel Denison Whedon on Job 14 →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 man dies and is laid low; he breathes his last, and where is he?
But man dies, and is laid low. Yes, man gives up the spirit, and where is he?
But a man dies and is laid low; he breathes his last, and where is he?
But man dies and is powerless; he expires – and where is he?
Tyndale line
But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he?
But man dieth, and is laid low: Yea, man giveth up the ghost, and where is he?
But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he?
But man dieth, and wasteth away: yes, man yieldeth his breath, and where is he?
But man is sicke, and dyeth, and man perisheth, and where is he?
Strictly literal
But a man dieth, and is prostrate; yea, man expireth, and where is he?
And a man dieth, and becometh weak, And man expireth, and where [is] he?
And a man dies, and becomes weak, || And man expires, and where [is] he?
But man dieth, and lieth powerless: yea, the son of earth departeth—and where is he?
But man dies; he becomes weak; indeed, man stops breathing, and then where is he?
From the Latin
But man when he shall be dead, and stripped and consumed, I pray you where is he?
Simplified
But human beings die, their strength dwindles away; they perish, and where are they then?
But man comes to his death and is gone: he gives up his spirit, and where is he?
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 agree on the wording of Job 14:10, with all six words matched in the Hebrew text. This indicates a consistent understanding of the verse across these ancient witnesses.
וְגֶ֣בֶר יָ֭מוּת וַֽיֶּחֱלָ֑שׁ וַיִּגְוַ֖ע אָדָ֣ם וְאַיּֽוֹ׃
6 of the 6 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 14:10
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.
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
חָלַשׁ (chalash) is a primitive root meaning to weaken or be weak. It covers the ideas of prostration and decay, indicating a state of being disabled or overthrown. The entries consistently emphasize its use in contexts related to weakness and prostration.
[חָלַשׁ] vb. 1. be weak, prostrate. 2. weaken, disable, prostrate
base
H2522 חָלַשׁ 1. be weak, prostrate. 2. weaken, disable, prostrate
2522 chalash khaw-lash'
a primitive root; to prostrate; by implication, to overthrow,
decay:--discomfit, waste away, weaken.
חָלַשׁ (cha.lash) — to weaken.
1) to be weak, be prostrate
1a) (Qal) to be prostrate
2) to weaken, disable, prostrate
2a) (Qal) to disable, prostrate
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
אַי (ay) is an interrogative adverb meaning 'where?' It can also be prefixed to other adverbs or pronouns to add an interrogative force. The word covers a range of meanings related to location and inquiry, including 'how,' 'what,' and 'whence.'
[אַי]
interrog. adv. where?
prefixed to other adverbs or prons., אַי imparts an interrog. force
base
H335 אַי . interrog. adv. where?
. prefixed to other adverbs or prons., אַי imparts an interrog. force
335 'ay ah'ee
perhaps from 370; where? hence how?:--how, what, whence,
where, whether, which (way).
see HEBREW for 0370
אַי (ay) — where?.
1) whereto ?, whence?
2) which?, how? (in prefix with other adverb)
HC/Ti/Sp3ms — Conjunction · particle · suffixHC/Ti/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.