Job 27:12 — Word Study
WLCהֵן־ אַתֶּ֣ם כֻּלְּכֶ֣ם חֲזִיתֶ֑ם וְלָמָּה־ זֶּ֝֗ה הֶ֣בֶל תֶּהְבָּֽלוּ׃
BSASurelyhên [truly, indeed] all of youkôl [each one of you, yourselves] have seen [it]châzâh■ [perceived, understood, this truth, this situation] for yourselvesʼattâh [with your own eyes, personally] Why thenmâh [for what reason, on what account] do you keep up thiszeh [continue, persist in, such, this kind of] ◂empty talkhebel [vain, meaningless, speech, conversation]
| Greek | English | Parsing |
|---|---|---|
| הֵן־ | there! | Particle |
| אַתֶּ֣ם | you | Pronoun |
| כֻּלְּכֶ֣ם | all of you | Noun common masculine singular construct, suffix |
| חֲזִיתֶ֑ם | you have seen | Verb, Qal, perfect second person masculine plural |
| וְלָמָּה־ | and why? | Conjunction, preposition, pronoun |
| זֶּ֝֗ה | this | Particle |
| הֶ֣בֶל | vanity | Noun common, masculine singular absolute |
| תֶּהְבָּֽלוּ׃ | do you act in vain | Verb, Qal, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely all of you have seen it for yourselves. Why then do you keep up this empty talk? |
| KJV | Behold, all ye yourselves have seen it; why then are ye thus altogether vain? |
| ASV | Behold, all ye yourselves have seen it; Why then are ye become altogether vain? |
| YLT | Lo, ye — all of you — have seen, And why [is] this — ye are altogether vain? |
| WEB | Behold, all of you have seen it yourselves; why then have you become altogether vain? |
| BBE | Truly, you have all seen it yourselves; why then have you become completely foolish? |
Where they part company is הֶ֣בֶל — see How Translations Differ.
The sentence features a main assertion followed by a rhetorical question, emphasizing Job's challenge to his friends.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָזָה
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 27:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Defense Against His Friendsgenerated
Job 27:12 is part of Job's response to his friends who have been accusing him of wrongdoing. He insists that they have seen the truth of his situation with their own eyes, yet they continue to engage in meaningless discussions. Job's assertion highlights the disconnect between their perceptions and the reality of his innocence. This passage reflects the broader themes of suffering and the nature of true wisdom found throughout the book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 21:28–30 | For you say, ‘Where now is the nobleman’s house, and where are the tents in which the wicked dwell?’ |
| 2 | Ecclesiastes 8:14 | There is a futility that is done on the earth: There are righteous men who get what the actions of the wicked deserve, and there are wicked men who get what the actions of the righteous deserve. I say that this too is futile. |
| 3 | Ecclesiastes 9:1–3 | So I took all this to heart and concluded that the righteous and the wise, as well as their deeds, are in God’s hands. Man does not know what lies ahead, whether love or hate. |
| 4 | Job 6:25–29 | How painful are honest words! But what does your argument prove? |
| 5 | Job 13:4–9 | You, however, smear with lies; you are all worthless physicians. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חֲזִיתֶם, cha.zi.Temgenerated
The verb חָזָה (chazah) means to see or perceive, and it encompasses a range of meanings including understanding and having visions. In this context, it emphasizes that Job's friends have witnessed the truth of his situation, implying that their continued accusations are unfounded.
As a perfect form in the second person masculine plural, it suggests that Job is directly addressing his friends, reminding them of their shared experience and urging them to acknowledge what they have seen.
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 main verb is חֲזִיתֶם, you have seen, which governs the sentence. It is followed by a subordinate clause that poses a rhetorical question, emphasizing the contrast between their knowledge and their actions.
The structure highlights Job's challenge to his friends, with the main assertion standing out clearly, while the question at the end serves to provoke thought about their behavior.
Septuagint Backgroundgenerated
The Septuagint translates חָזָה as οἴδατε, which means 'you know.' This choice suggests a more definitive understanding of the truth, reinforcing Job's claim that his friends are aware of the reality yet choose to ignore it.
The Greek word κενὰ for הֶ֣בֶל indicates emptiness, aligning with the Hebrew meaning but also emphasizing the futility of their discussions.
In plain words — the whole versegenerated
Job 27:12 reminds his friends that they have seen the truth of his situation with their own eyes. He questions why they continue to speak empty words, highlighting the futility of their arguments against him.
Frequently Asked Questionsgenerated
Job is asserting that his friends have witnessed the truth of his innocence and the injustice of his suffering.
Job is challenging the validity of their accusations and pointing out the disconnect between what they know and what they say.
It refers to the meaningless arguments and accusations made by Job's friends that do not reflect the reality of his situation.
This verse encapsulates the struggle between truth and perception, a central theme in Job's dialogues with his friends.
Reflection Questionsgenerated
- How do I respond when I know the truth but face accusations from others?
- What are some ways I can ensure my words reflect reality rather than assumptions?
- In what situations have I witnessed someone being misunderstood like Job?
- How can I cultivate a deeper understanding of others' experiences before forming judgments?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced Job's words to discuss the nature of truth and folly. Here is a quotation from Gregory the Dialogist, who reflects on the implications of Job's challenge.
I will teach you by the hand of God, that which is with the Almighty; I will not conceal. Behold, all ye yourselves know: why then do ye utter vain things without cause? This is the portion of an ungodly man with God,Early Church Fathers on Job 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 27:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, all ye yourselves have seen [it],.... As they were men of observation, at least made great pretensions to it, as well as of age and experience, they must have seen and observed somewhat at
Read John Gill on Job 27 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will teach you by the hand of God: that which is with the Almighty will I not conceal. These words are contrary to Job's previous sentiments (notes, Job 21:22-33; Job 24:22-25).
Read Robert Jamieson on Job 27 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI speak no false or strange things, but what is known and confirmed by your own as well as others’ experiences. Why then are ye thus altogether vain, in maintaining such a foolish and false opinion against your own knowledge and experience? Why do you obstinately defend your opinion, and not comply with mine, for the truth of which I appeal to your own consciences?
Read Matthew Poole on Job 27 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 27:12 Behold, all ye yourselves have seen [it]; why then are ye thus altogether vain?Ver. 12. Behold, all ye yourselves have seen it] And can say as much to it as I can in these sc. that God afflicteth good men as well as bad, &c. Ecce autem cum vos omnes speculationibus (theologicis) operam dederitis, quare tam vanas opiniones habetis? So the Tigurine translation hath it; that is, But behold, whereas all ye have spent your time in theological speculations, how is it that ye have taken up such vain opinions? The Hebrew runs thus, Behold, you all have seen, or are seers (and he that is now called a prophet was before time called a seer, 1 Samuel 9:9), ye are knowing men, and of great…
Read John Trapp on Job 27 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Behold, all ye yourselves have seen it.—That is, “You have seen me so proclaim the great power of God.”
Read Charles John Ellicott on Job 27 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Ye yourselves have seen it] Your own experience and observation have shown you that the righteous are frequently in affliction, and the wicked in affluence. Why then are ye thus altogether vain?] The original is very emphatical: הבל תהבלו hebel tehbalu, and well expressed by Mr. Good: "Why then should ye thus babble babblings!" It our language would allow it, we might say vanitize vanity.
Read AdamClarke on Job 27 →
CambridgeThe Cambridge Bible for Schools and Colleges12. are ye thus altogether vain?] i. e. wherefore do ye cherish and express opinions regarding me so foolish? “Two things are surprising here,” says Dillmann, “first, that Job should undertake to teach the three friends what they had always affirmed; and second, that he should say the opposite of what he had maintained in ch. 21, and 24 of the prosperity of the wicked even to their death.” A third thing might also seem surprising, namely that Job, while now coinciding with his friends in opinion, should reproach them with folly. To appropriate their sentiments and cover the operation by calling them foolish persons was not generous. The connexion, however, of the two clauses in this verse…
Read Cambridge on Job 27 →
Albert Barnes1798–1870Barnes' Notes on the BibleBehold, all ye yourselves have seen it - You have had an opportunity of tracing the proofs of the wisdom of God in his works.
Read Albert Barnes on Job 27 →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
Surely all of you have seen it for yourselves. Why then do you keep up this empty talk?
Behold, all of you have seen it yourselves; why then have you become altogether vain?
Surely all of you have seen it for yourselves. Why then do you keep up this empty talk?
If you yourselves have all seen this, Why in the world do you continue this meaningless talk?
Tyndale line
Behold, all ye yourselves have seen it; why then are ye thus altogether vain?
Behold, all ye yourselves have seen it; Why then are ye become altogether vain?
Behold, all ye yourselves have seen it; why then are ye become altogether vain?
Behold, all ye yourselves have seen it ; why then are ye thus altogether vain?
Beholde, all ye your selues haue seene it: why then doe you thus vanish in vanitie?
Strictly literal
Behold, ye yourselves have all seen [it]; and why are ye thus altogether vain?
Lo, ye — all of you — have seen, And why [is] this — ye are altogether vain?
Behold, you—all of you—have seen, || And why [is] this—you are altogether vain?
Lo! ye yourselves have all beheld it: why is it then that ye deal in such vanities?
See, all of you have seen this yourselves; why then have you spoken all this nonsense?
From the Latin
Behold you all know it, and why do you speak vain things without cause?
Simplified
If all of you have recognized this, why do you talk such vain nonsense?
Truly, you have all seen it yourselves; why then have you become completely foolish?
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 of Job 27:12 reads, 'Surely all of you have seen it for yourselves. Why then do you keep up this empty talk?' The Septuagint, while it has similarities, does not provide a complete word-for-word match and has a different structure in its translation. It is noted that five of the eight words in the Septuagint correspond with those in the Masoretic Text, but the overall wording and order differ significantly. There are no surviving readings from the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, so we cannot compare them to the Masoretic Text in this instance. Thus, the Masoretic Text stands as the primary witness for this verse.
הֵן־ אַתֶּ֣ם כֻּלְּכֶ֣ם חֲזִיתֶ֑ם וְלָמָּה־ זֶּ֝֗ה הֶ֣בֶל תֶּהְבָּֽלוּ׃
5 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 27:12
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
חָזָה (chazah) is a Hebrew verb primarily used in poetic contexts, meaning to see or behold. It encompasses a range of meanings including perceiving, contemplating, and having visions, often in an ecstatic state. The entries highlight its use in prophesying and providing insight, with an Aramaic equivalent also noted.
חָזָה vb. (almost wholly poet.) see, behold
Qal
see, behold
see as a seer in the ecstatic state
see, perceive
base
H2372 חָזָה (almost wholly poet.) see, behold
2372 chazah khaw-zaw'
a primitive root; to gaze at; mentally, to perceive,
contemplate (with pleasure); specifically, to have a vision
of:--behold, look, prophesy, provide, see.
חָזָה (cha.zah) — to see.
1) to see, perceive, look, behold, prophesy, provide
1a) (Qal)
1a1) to see, behold
1a2) to see as a seer in the ecstatic state
1a3) to see, perceive
1a3a) with the intelligence
1a3b) to see (by experience)
1a3c) to provide
Aramaic equivalent: cha.zah (חֲזָה "to see" H2370)
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Conj | Prep | Part — Conjunction · preposition · pronounHC/R/Pi
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
N-ms — Noun common · masculine singular absoluteHNcmsa
Does not usually denote, in Scripture, self-conceit or personal pride, 2Pe 2:18, but sometimes emptiness and fruitlessness, Job 7:3 Ps 144:4 Ec 1:1-18. It often denotes wickedness, particularly falsehood, De 32:21 Ps 4:2 24:4 119:37, and sometimes idols and idol-worship, 2Ki 17:15 Jer 2:5 18:15 Jon 2:8. Compare Paul’s expression, "they turned the truth of God into a lie,"
הָבַל (haval) means to become vain or act emptily. It can refer to individuals becoming vain themselves or being led astray, particularly by false prophets who fill others with vain hopes. The entries emphasize both the Qal form, indicating a state of vanity, and the Hiphil form, which involves causing others to become vain.
הָבַל vb. denom. act emptily, become vain
Qal they went after vanity and became vain
Hiph. cause to become vain (of false prophets) i.e. fill you with vain hopes.
base
H1891 הָבַל vb. denom. act emptily, become vain .they went after vanity and became vain
. cause to become vain (of false prophets) i.e. fill you with vain hopes.
1891 habal haw-bal'
a primitive root; to be vain in act, word, or expectation;
specifically to lead astray:--be (become, make) vain.
הָבַל (ha.val) — to become vain.
1) to act emptily, become vain, be vain
1a) (Qal)
1a1) to become vain
1a2) to be utterly vain (with cognate acc)
1b) (Hiphil)
1b1) to cause to become vain
1b2) to fill with vain hopes
HVqi2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
van: The adjective of "vanity," and representing the same Hebrew and Greek words as does the latter, with a few additions (chiefly kenos, "empty," and its compounds in the New Testament). And "vain" can always be replaced by its synonym "empty," often with advantage in modern English (Job 15:2; 1Co 15:14, etc.). The exception is the phrase "in vain," and even there the interchange can be made if some (understood) noun such as "ways" be added. So "to take God's name in vain" (Ex 20:7; De 5:11) means simply to take it for an "empty" ("not good") purpose.
