Job 15:2 — Word Study
WLCהֶֽחָכָ֗ם יַעֲנֶ֥ה דַֽעַת־ ר֑וּחַ וִֽימַלֵּ֖א קָדִ֣ים בִּטְנֽוֹ׃
BSA◂Does a wisechâkâm [intelligent, skilled, or crafty] man answerʻânâh▸ [respond, or give an answer] with emptyrûwach [vain, or useless] counseldaʻath [knowledge, or advice] or fillmâlêʼ▸ [to make full, or complete] his bellybeṭen [the seat of hunger, or emotions] with the hot east windqâdîym [burning, or fiery, direction, or wind, spirit, or breath]
| Greek | English | Parsing |
|---|---|---|
| הֶֽחָכָ֗ם | ¿ a wise [person] | Particle |
| יַעֲנֶ֥ה | does he answer | Verb, Qal, imperfect third person masculine singular |
| דַֽעַת־ | knowledge of | Noun common, feminine singular construct |
| ר֑וּחַ | wind | Noun common, feminine singular absolute |
| וִֽימַלֵּ֖א | so may he fill? | Conjunction, verb piel third person masculine singular |
| קָדִ֣ים | east wind | Noun common, masculine singular absolute |
| בִּטְנֽוֹ׃ | belly his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Does a wise man answer with empty counsel or fill his belly with the hot east wind? |
| KJV | Should a wise man utter vain knowledge, and fill his belly with the east wind? |
| ASV | Should a wise man make answer with vain knowledge, And fill himself with the east wind? |
| YLT | Doth a wise man answer [with] vain knowledge? And fill [with] an east wind his belly? |
| WEB | “Should a wise man answer with vain knowledge, and fill himself with the east wind? |
| BBE | Will a wise man make answer with knowledge of no value, or will he give birth to the east wind? |
Where they part company is דַֽעַת־ — see How Translations Differ.
One main clause with two subordinate phrases, creating a rhetorical question that emphasizes the absurdity of the actions being questioned.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחָכָם
verbעָנָה
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 15:2
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 Dialogue with Eliphazgenerated
Job 15:2 presents Eliphaz questioning Job's wisdom in his responses, suggesting that true wisdom would not resort to empty words or foolish actions. This verse is part of a larger discourse where Job's friends attempt to explain his suffering through their understanding of divine justice. Eliphaz's challenge reflects the tension between human understanding and divine wisdom, as seen in other parts of Job's narrative.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 11:2–3 | “Should this stream of words go unanswered and such a speaker be vindicated? |
| 2 | Job 13:2 | What you know, I also know; I am not inferior to you. |
| 3 | James 3:13 | Who is wise and understanding among you? Let him show it by his good conduct, by deeds done in the humility that comes from wisdom. |
| 4 | Job 6:26 | Do you intend to correct my words, and treat as wind my cry of despair? |
| 5 | Job 8:2 | “How long will you go on saying such things? The words of your mouth are a blustering wind. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חָכָם, he.cha.Khamgenerated
The word חָכָם (*chakam*) means wise or skilled, describing someone intelligent or crafty, like a cunning man or a prudent leader. It can refer to a class of learned individuals, including those involved in various forms of knowledge.
In this context, Eliphaz uses the term to challenge Job's responses, implying that true wisdom would not lead to empty counsel. The word is derived from a root that also relates to intelligence and craftiness, emphasizing the importance of genuine wisdom in discourse.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יַעֲנֶ֥ה (*ya'anah*), does he answer, governs the sentence, with two main phrases hanging off it: one questioning the nature of the answer and the other questioning the act of filling his belly. The structure reflects a rhetorical style, emphasizing the absurdity of the actions being questioned.
The word order places emphasis on the wise man as the subject and the actions of answering and filling as the main concerns, highlighting the contrast between wisdom and folly.
Septuagint Backgroundgenerated
The Septuagint translates חָכָם as σοφὸς (*sophos*), which also means wise. This choice aligns with the Hebrew meaning but carries a broader connotation of philosophical wisdom.
The translation of יַעֲנֶ֥ה as ἀπόκρισιν (*apokrisin*) indicates a specific response, focusing on the act of answering rather than the broader implications of wisdom.
In plain words — the whole versegenerated
Job 15:2 shows Eliphaz questioning whether a wise person would respond with worthless advice or foolishly fill his hunger with a hot wind. This reflects the larger theme of the book, where Job's friends challenge his understanding of suffering and divine justice.
Frequently Asked Questionsgenerated
It implies that true wisdom should lead to meaningful and helpful responses, rather than empty words that lack substance.
The hot east wind symbolizes something that is not only useless but also potentially harmful, suggesting that filling one's belly with it is a foolish act.
It highlights the tension between human wisdom and divine understanding, as Job's friends try to explain his suffering through their limited perspective.
Eliphaz believes Job's responses to his suffering are misguided and not reflective of true wisdom, prompting him to challenge Job's understanding.
Reflection Questionsgenerated
- In what ways do I seek wisdom in my own life, and how do I discern between empty counsel and true advice?
- How can I ensure that my responses to others are filled with meaningful insight rather than empty words?
- What can I learn from the contrast between human understanding and divine wisdom as presented in Job's dialogue?
- How do the themes of this verse resonate with my own experiences of seeking guidance in difficult times?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 15:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShould a wise man utter vain knowledge,.... As Job had been thought to be, or as he himself thought he was, which he might say sarcastically; or as he really was, not worldly wise, nor merely wise in
Read John Gill on Job 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShould a wise man utter vain knowledge, and fill his belly with the east wind? A wise man - which Job claims to be.
Read Robert Jamieson on Job 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA wise man; such as thou seemest and pretendest to be. Vain knowledge, i.e. empty words, without any sense or solidity in them. Fill his belly, i.e. satisfy his own mind and conscience, which being secret is compared to the inwards of the belly; as 22:18. With the east wind, i.e. with discourses which are not only flashy and unprofitable, and without any weight, but also boisterous and pernicious, both to himself and others; as the east wind was in those parts, .
Read Matthew Poole on Job 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 15:2 Should a wise man utter vain knowledge, and fill his belly with the east wind?Ver. 2. Should a wise man utter vain knowledge] Heb. Knowledge of the wind; light, frothy, empty discourses, that have no tack or substance in them, but only words that are no better than wind, a mere flash or airy nothing. Solomon thinks a wise man should beware of falling into this fault, lest he forfeit his reputation: Ecclesiastes 10:1, "Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour"; as spots are soonest observed in the whitest and finest garments; and envy, like worms and moths, doth usually…
Read John Trapp on Job 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Should a wise man utter vain knowledge . . .—Job therefore is not wise, and his words have been vain and windy.
Read Charles John Ellicott on Job 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Should a wise man utter vain knowledge] Or rather, Should a wise man utter the science of wind? A science without solidity or certainty. And fill his belly with the east wind?] בטן beten, which we translate belly, is used to signify any part of the cavity of the body, whether the region of the thorax or abdomen; here it evidently refers to the lungs, and may include the cheeks and fauces. The east wind, קדים kadim, is a very stormy wind in the Levant, or the eastern part of the Mediterranean Sea, supposed to be the same with that called by the Greeks ευροκλυδων, euroclydon, the east storm, mentioned Acts 27:14. Eliphaz, by these words, seems to intimate that Job's speech was a…
Read AdamClarke on Job 15 →CambridgeThe Cambridge Bible for Schools and Colleges2. Should a wise man utter vain knowledge] Or, will a wise man answer with vain, &c., lit., knowledge of wind, i. e. empty and loud, cf. ch. Job 8:2, Job 16:2. The word wise refers back to Job’s claims to superior wisdom, ch. Job 12:3, Job 13:2. Eliphaz asks, Is this the manner of one possessed of wisdom? fill his belly with the east wind] i. e. puff himself up and then bring out of his mouth violent blasts of mere barren words; cf. Hosea 12:1.
Read Cambridge on Job 15 →Albert Barnes1798–1870Barnes' Notes on the BibleShould a wise man - Referring to Job, and to his claims to be esteemed wise; see Job 12:3; Job 13:2, Job 13:6.
Read Albert Barnes on Job 15 →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
“Does a wise man answer with empty counsel or fill his belly with the hot east wind?
“Should a wise man answer with vain knowledge, and fill himself with the east wind?
“Does a wise man answer with empty counsel or fill his belly with the hot east wind?
“Does a wise man answer with blustery knowledge, or fill his belly with the east wind?
Tyndale line
Should a wise man utter vain knowledge, and fill his belly with the east wind?
Should a wise man make answer with vain knowledge, And fill himself with the east wind?
Should a wise man make answer with vain knowledge, and fill his belly with the east wind?
Should a wise men utter vain knowledge, and fill his belly with the east wind?
Shal a wise man speake words of ye winde, and fill his bellie with the East winde?
Strictly literal
Should a wise man answer with windy knowledge, and fill his belly with the east wind,
Doth a wise man answer [with] vain knowledge? And fill [with] an east wind his belly?
“Does a wise man answer [with] vain knowledge? And fill his belly [with] an east wind?
Should a wise man utter windy knowledge, and fill his inward parts with the east wind?
“Should a wise man answer with useless knowledge and fill himself with the east wind?
From the Latin
Will a wise man answer as if he were speaking in the wind, and fill his stomach with burning heat?
Simplified
“Would a wise man answer with such empty ‘knowledge’ that is just a lot of hot air?
Will a wise man make answer with knowledge of no value, or will he give birth to the east wind?
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 closely, with all seven words matched. This suggests a consistent understanding of the verse across these ancient texts.
הֶֽחָכָ֗ם יַעֲנֶ֥ה דַֽעַת־ ר֑וּחַ וִֽימַלֵּ֖א קָדִ֣ים בִּטְנֽוֹ׃
7 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 15:2
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 חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Part | Adj — ParticleHTi/Aamsa
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.
1. In the Old Testament:
Six different words are translated by answer.
(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.
(2) It also means a response (Job 21:34; 34:36).
(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."
Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
N-fs — Noun common · feminine singular constructHNcfsc
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…
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular absoluteHNcfsa
wind (anemos:
1. Causes:
Unequal distribution of heat in the atmosphere causes currents of air or wind. The heated air rises and the air from around rushes in. The direction from which a current comes determines its name, as west wind coming from the West but blowing toward the East. When two currents of air of different directions meet, a spiral motion sometimes results.
See WHIRLWIND.
2. West Wind:
In Palestine the west wind is the most common. It comes from the sea and carries the moisture which condenses to form clouds, as it is turned upward by the mountains, to the cooler layers of the atmosphere. If the temperature reached is cool enough the cloud condenses and rain falls. Elijah looked toward the West for the "small cloud," and soon "the heavens grew black with clouds and wind" (1Ki 18:44 f). "When ye see a cloud rising in the…
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
Conj | V-Piel-Imperf-3ms — Conjunction · verb piel third person masculine singularHC/Vpu3ms
קָדִים (qadiym) refers to the direction east and also denotes an east wind. It is derived from another Hebrew root, indicating its connection to the concept of the front or fore part. The entries consistently emphasize its geographical and meteorological meanings.
קָדִים 69 n.m. East, east wind
base
H6921 קָדִים East, east wind
6921 qadiym kaw-deem'
or qadim {kaw-deem'}; from 6923; the fore or front part;
hence (by orientation) the East (often adverbially, eastward,
for brevity the east wind):--east(-ward, wind).
see HEBREW for 06923
קָדִים (qa.dim) — east.
1) east, east wind
1a) east (of direction)
1b) east wind
N-ms — Noun common · masculine singular absoluteHNcmsa
See WIND.
East wind
The wind coming from the east (Job 27:21; Isa. 27:8, etc.). Blight caused by this wind, “thin ears” (Gen. 41:6); the withered “gourd” (Jonah 4: 8). It was the cause and also the emblem of evil (Ezek. 17:10; 19:12; Hos. 13:15). In Palestine this wind blows from a burning desert, and hence is destitute of moisture necessary for vegetation.
See WIND.
→ See WIND
The Hebrew word בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms