Job 25:6 — Word Study
WLCאַ֭ף כִּֽי־ אֱנ֣וֹשׁ רִמָּ֑ה וּבֶן־ אָ֝דָ֗ם תּוֹלֵעָֽה׃ פ
BSAhow much lessʼaph manʼĕnôwsh [a human, enosh] who is but a maggotrimmâh [worm] and the sonbên [descendant] of manʼâdâm [Adam, the first human] who is but a wormtôwlâʻ [a deep red or crimson color]
| Greek | English | Parsing |
|---|---|---|
| אַ֭ף | indeed? | Particle |
| כִּֽי־ | for | Particle |
| אֱנ֣וֹשׁ | a person | Noun common, masculine singular absolute |
| רִמָּ֑ה | a maggot | Noun common, feminine singular absolute |
| וּבֶן־ | and a child of | Conjunction, noun common masculine singular construct |
| אָ֝דָ֗ם | humankind | Noun common, masculine singular absolute |
| תּוֹלֵעָֽה׃ פ | a worm | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | how much less man, who is but a maggot, and the son of man, who is but a worm!” |
| KJV | How much less man, that is a worm? and the son of man, which is a worm? |
| ASV | How much less man, that is a worm! And the son of man, that is a worm! |
| YLT | How much less man — a grub, And the son of man — a worm! |
| WEB | How much less man, who is a worm, and the son of man, who is a worm!” |
| BBE | How much less man who is an insect, and the son of man who is a worm! |
Where they part company is in the choice of words for אֱנוֹשׁ — see How Translations Differ.
The sentence is structured with a main clause followed by two subordinate phrases that elaborate on the subject, emphasizing the comparisons.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 25:6
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 Reflection on Humanitygenerated
Job 25:6 is part of a dialogue where Job contemplates the nature of humanity in relation to God. He emphasizes the frailty and lowliness of man, comparing him to a maggot and a worm, highlighting the theme of human insignificance in the face of divine majesty, which is echoed throughout the book of Job. This verse serves as a stark reminder of the limitations of human beings, as discussed in earlier verses such as Job 25:4 and Job 25:5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 4:19 | how much more those who dwell in houses of clay, whose foundations are in the dust, who can be crushed like a moth! |
| 2 | Genesis 18:27 | Then Abraham answered, “Now that I have ventured to speak to the Lord—though I am but dust and ashes— |
| 3 | Psalm 22:6 | But I am a worm and not a man, scorned by men and despised by the people. |
| 4 | Isaiah 41:14 | Do not fear, O worm of Jacob, O few men of Israel. I will help you,” declares the LORD. “Your Redeemer is the Holy One of Israel. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אֱנוֹשׁ, 'e.No.oshgenerated
The key word here is אֱנוֹשׁ (enowsh), a noun that refers to a human or mankind. It emphasizes the mortal aspect of humanity, distinguishing humans from more exalted titles. This word is used in a poetic context, indicating the frailty and vulnerability of human beings.
Its parsing as a masculine singular absolute noun indicates that it refers to an individual or humanity in general, reinforcing the theme of human weakness in contrast to God's power.
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 structure of the verse is straightforward, with a main clause followed by two noun phrases that serve as comparisons. The finite verb is implied in the context, focusing on the subject of man and his comparison to maggots and worms.
The Hebrew word order places emphasis on the comparisons, illustrating the stark contrast between humanity and the imagery of decay.
Septuagint Backgroundgenerated
The Septuagint translates אֱנוֹשׁ as ἄνθρωπος (anthrōpos), which also means 'man' but carries a broader implication of humanity. This choice aligns with the Hebrew meaning while maintaining the focus on human nature.
The Greek word σαπρία (sapría) for 'maggot' emphasizes decay, similar to the Hebrew, reinforcing the theme of human frailty.
In plain words — the whole versegenerated
Job 25:6 shows Job expressing that humans are insignificant compared to God, comparing them to a maggot and a worm. This highlights the theme of human frailty and the lowly state of mankind in the presence of divine greatness.
Frequently Asked Questionsgenerated
Job uses the comparison to illustrate the lowliness and frailty of humanity in contrast to God's greatness.
This emphasizes the transient and corruptible nature of humanity, reinforcing the idea that humans are not inherently dignified.
It reflects Job's struggle to understand human suffering and the nature of humanity in light of divine authority.
Similar themes can be found in Psalm 22:6 and Isaiah 41:14, which also highlight human frailty.
Reflection Questionsgenerated
- In what ways do I see my own frailty compared to God's greatness?
- How can understanding my insignificance before God shape my perspective on life?
- What does this verse teach about humility and our place in the world?
- How can I apply the lessons of this verse in my daily interactions with others?
The early church on this verse — how the Fathers read it
The early Church Fathers also reflected on this verse, using it to discuss the nature of humanity and its relationship to God.
How much more is man rottenness, and the son of man a worm? As if it were in plain words; 'If those very persons also cannot be void of contagion, who amidst the darkness of the present life shine bright by virtuous attainments,Early Church Fathers on Job 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 25:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow much less man, [that is] a worm?.... Whose original is of the earth, dwells in it, and is supported by it, and creeps into it again; who is impure by nature and by practice, weak and impotent to
Read John Gill on Job 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen answered Bildad the Shuhite, and said, He tries to show Job's rashness (Job 23:3), by arguments borrowed from Eliphaz (Job 15:15), with which cf. Job 11:17. Verse 2. Power and terror - i:e., terror-inspiring power.
Read Robert Jamieson on Job 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA worm, to wit, mean, and vile, and impotent; proceeding from corruption, and returning to it; and withal filthy and loathsome, and so every way a very unfit person to appear before the high and holy God, and much more to contend with him. The same thing is repeated in other words; only for miserable man in the last branch he here puts the son of any man, of what degree or quality soever, to show that this is true even of the greatest and best of men.
Read Matthew Poole on Job 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 25:6 How much less man, [that is] a worm? and the son of man, [which is] a worm?Ver. 6. How much less man, that is a worm?] He saith not, as a worm, but a worm itself, so Psalms 22:6, "I am a worm, and no man"; nullificamen hominis, as Tertullian somewhere phraseth it. David in the Arabic signifieth a worm, saith one, to which he may seem in that psalm to allude. The word here rendered a worm, signifieth a small worm bred in cheese or flesh, a mite, a maggot, Vermis parvus in carne aut caseo nascens, Exodus 16:24. Others say, it signifieth rottenness, which hath no strength. Hereby man, convinced of his infirmity, vanity, and impurity, should learn Virium suarum ουδενειαν agnoscere, to…
Read John Trapp on Job 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) How much less man . . .—Comp. Psalms 8:4; Psalms 22:6; Isaiah 41:14, &c.
Read Charles John Ellicott on Job 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. How much less man, that is a worm?] Or as the Targum. - "How much more man, who in his life is a reptile; and the son of man, who in his death is a worm." Almost all the versions read, "Truly man is corruption, and the son of man a worm." The original is degradingly expressive: "Even because אנוש enosh, miserable man, is רמה rimmah, a crawling worm; and the son of Adam, who is תולעה toleah, a worm, or rather maggot, from its eating into and dividing certain substances." - Parkhurst. Thus endeth Bildad the Shuhite, who endeavoured to speak on a subject which he did not understand; and, having got on bad ground, was soon confounded in his own mind, spoke incoherently, argued…
Read AdamClarke on Job 25 →Albert Barnes1798–1870Barnes' Notes on the BibleHow much less man - See Job 4:19. Man is mentioned here as a worm; in Job 4:19 he is said to dwell in a house of clay and to be crushed before the moth.
Read Albert Barnes on Job 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Worm… worm — Two distinct Hebrew words. The worms were both kinds bred in putridity.
Read Daniel Denison Whedon on Job 25 →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
how much less man, who is but a maggot, and the son of man, who is but a worm!”
How much less man, who is a worm, and the son of man, who is a worm!”
how much less man, who is but a maggot, and the son of man, who is but a worm!”
how much less a mortal man, who is but a maggot – a son of man, who is only a worm!”
Tyndale line
How much less man, that is a worm? and the son of man, which is a worm?
How much less man, that is a worm! And the son of man, that is a worm!
How much less man, that is a worm! and the son of man, which is a worm!
How much less man, that is a worm; and the son of man, who is a worm?
How much more man, a worme, euen the sonne of man, which is but a worme?
Strictly literal
How much less man, a worm, and the son of man, a worm!
How much less man — a grub, And the son of man — a worm!
How much less man—a grub, || And the son of man—a worm!”
How much less the mortal, the mere worm? and the son of earth, the mere maggot?
How much less man, who is a worm— a son of man, who is a worm!”
From the Latin
How much less man that is rottenness and the son of man who is a worm?
Simplified
how much less a human being—who by comparison is like a maggot or a worm!”
How much less man who is an insect, and the son of man who is a worm!
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 both agree on the wording of this verse, with all seven words matched in the Hebrew and Greek translations, indicating a consistent understanding of the text across these traditions.
אַ֭ף כִּֽי־ אֱנ֣וֹשׁ רִמָּ֑ה וּבֶן־ אָ֝דָ֗ם תּוֹלֵעָֽה׃ פ
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 25:6
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 אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
DirObjM — ParticleHTj
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)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
רִמָּה (rimmah) refers to a worm or maggot, often associated with decay. The word is derived from a root meaning to breed, highlighting its rapid reproduction. It is noted in the context of decay in the Old Testament, emphasizing its role as a sign of deterioration.
רִמָּה n.f. worm (cause and sign of decay)
base
H7415 רִמָּה worm (cause and sign of decay)
7415 rimmah rim-maw'
from 7426 in the sense of breading (compare 7311); a maggot
(as rapidly bred), literally or figuratively:--worm.
see HEBREW for 07426
see HEBREW for 07311
רִמָּה (rim.mah) — worm.
maggot, worm (as cause and sign of decay)
N-fs — Noun common · feminine singular absoluteHNcfsa
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
תּוֹלָע (towla') refers to a worm, specifically the crimson-grub from which scarlet dye is made. It can also denote scarlet stuff or crimson color derived from this worm. The feminine forms תּוֹלֵעָה (towle'ah) and תּוֹלַ֫עַת (tolai'ath) also mean worm. The entries indicate a connection between the worm and the dye used in textiles.
תּוֹלָע n.[m.] worm, scarlet stuff
base
תּוֹלֵעָה, תּוֹלַ֫עַת 40 n.f. worm
base
H8438a תּוֹלָע worm, scarlet stuff H8438b תּוֹלֵעָה, תּוֹלַ֫עַת worm
8438 towla` to-law'
and (feminine) towleoah {to-lay-aw'}; or towla ath
{to-lah'-ath}; or tolaiath {to-lah'-ath}; from 3216; a maggot
(as voracious); specifically (often with ellipsis of 8144) the
crimson-grub, but used only (in this connection) of the color
from it, and cloths dyed therewith:--crimson, scarlet, worm.
see HEBREW for 03216
see HEBREW for 08144
תּוֹלָע (to.la) — worm.
1) worm, scarlet stuff, crimson
1a) worm-the female 'coccus ilicis'
1b) scarlet stuff, crimson, scarlet
1b1) the dye made from the dried body of the female of the worm "coccus ilicis"
Also means: to.le.ah (תּוֹלֵעָה "worm" H8438B)
תּוֹלֵעָה (to.le.ah) — worm.
1) worm, maggot
1a) worm, grub
1b) the worm "coccus ilicis"
N-fs — Noun common · feminine singular absoluteHNcfsa
Worm
(1.) Heb. sas (Isa. 51:8), denotes the caterpillar of the clothes-moth.
(2.) The manna bred worms (tola’im), but on the Sabbath there was not any worm (rimmah) therein (Ex. 16:20, 24). Here these words refer to caterpillars or larvae, which feed on corrupting matter.
These two Hebrew words appear to be interchangeable (Job 25:6; Isa. 14:11). Tola’im in some places denotes the caterpillar (Deut. 28:39; Jonah 4:7), and rimmah, the larvae, as bred from putridity (Job 17:14; 21:26; 24:20). In
the representative in the Authorized Version of several Hebrew words. Sas , which occurs in (Isaiah 51:18) probably denotes some particular species of moth, whose larva is injurious to wool. Rimmah , (Exodus 16:20) points evidently to various kinds of maggots and the larvae of insects which feed on putrefying animal matter, rather than to earthworms. Toleah is applied in (28:39) to some kinds of larvae destructive to the vines. In (Job 19:26; 21:26; 24:20) there is an allusion to worms (insect larvae) feeding on the dead bodies of the buried. There is the same allusion in (Isaiah 66:24) which words are applied by our Lord, (Mark 9:44,46,48) metaphorically to the torments of the guilty in the world of departed spirits. The…