Job 33:6 — Word Study
WLCהֵן־ אֲנִ֣י כְפִ֣יךָ לָאֵ֑ל מֵ֝חֹ֗מֶר קֹרַ֥צְתִּי גַם־ אָֽנִי׃
BSAIʼănîy am just like you before Godʼêl [just as you are, equal before Him, the one true] Iʼănîy was alsogam [cut off from, formed out of] formedqârats■ from claychômer [the earth, a humble material]
| Greek | English | Parsing |
|---|---|---|
| הֵן־ | here! | Particle |
| אֲנִ֣י | I | Pronoun |
| כְפִ֣יךָ | [am] like mouth your | Preposition, noun common masculine singular construct, suffix |
| לָאֵ֑ל | to God | Preposition, noun common masculine singular absolute |
| מֵ֝חֹ֗מֶר | from clay | Preposition, noun common masculine singular absolute |
| קֹרַ֥צְתִּי | I was nipped off | Verb, Pual, perfect first person common singular |
| גַם־ | also | Adverb |
| אָֽנִי׃ | I | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am just like you before God; I was also formed from clay. |
| KJV | Behold, I am according to thy wish in God’s stead: I also am formed out of the clay. |
| ASV | Behold, I am toward God even as thou art: I also am formed out of the clay. |
| YLT | Lo, I [am], according to thy word, for God, From the clay I — I also, have been formed. |
| WEB | Behold, I am toward God even as you are. I am also formed out of the clay. |
| BBE | See, I am the same as you are in the eyes of God; I was cut off from the same bit of wet earth. |
Where they part company is גַּם־ — see How Translations Differ.
The sentence features two main clauses with subordinate phrases that clarify Job's equality and formation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbקָרַץ
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 33:6
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 Defensegenerated
Job 33:6 is part of Job's response to his friends, where he asserts his equality with them before God. He emphasizes that, like them, he is formed from clay, highlighting the shared human condition. This verse is situated within a broader discourse where Job seeks to defend his integrity and challenge the assumptions of his companions, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:32–35 | For He is not a man like me, that I can answer Him, that we can take each other to court. |
| 2 | Job 13:3 | Yet I desire to speak to the Almighty and argue my case before God. |
| 3 | Job 20:22 | In the midst of his plenty, he will be distressed; the full force of misery will come upon him. |
| 4 | Job 23:3–4 | If only I knew where to find Him, so that I could go to His seat. |
| 5 | Job 31:35 | (Oh, that I had one to hear me! Here is my signature. Let the Almighty answer me; let my accuser compose an indictment. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — קֹרַ֥צְתִּי, ko.Ratz.tigenerated
The verb קָרַץ (qarats) means to pinch or nip off. In this context, it conveys the idea of being shaped or formed, particularly from clay, which reflects the fragility and humility of human existence.
The parsing indicates that it is a perfect form in the Pual stem, showing a completed action done to the subject. Job emphasizes that he, too, has been shaped by God, just as all humans are, reinforcing the theme of shared humanity.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which has formed for the Hebrew word קֹרַ֥צְתִּי. The KJV and ASV also use formed, maintaining a similar meaning.
Where translations differ, the word גַּם is rendered as also in the BSB, DRA, and others, while the KJV and others choose cut off from or formed out of. This shows a divergence in interpretation regarding the nuance of Job's formation.
Sentence Structuregenerated
The finite verb קֹרַ֥צְתִּי governs the main clause, with the subject אֲנִי preceding it. The structure emphasizes Job's assertion of identity and shared nature with others, highlighting the humility of being made from clay.
The sentence is straightforward in its construction, with Job making a direct statement about his equality before God, linking his identity to the material from which he was formed.
Septuagint Backgroundgenerated
The Septuagint translates the verb קֹרַ֥צְתִּי with διηρτίσμεθα, which suggests a more interpretive approach to Job's formation, possibly emphasizing the act of being shaped or molded by God.
This choice reflects a broader understanding of Job's existence and his relationship with God, highlighting the divine action in the process of creation.
In plain words — the whole versegenerated
Job 33:6 states that Job is just like his friends before God, formed from clay. This emphasizes their shared humanity and the humble material from which they are made.
Frequently Asked Questionsgenerated
Job is highlighting the commonality of human existence, indicating that all people are created from humble materials, emphasizing their fragility and dependence on God.
By asserting that he is equal to his friends before God, Job defends his integrity and challenges their assumptions about his suffering and character.
The word 'also' emphasizes that Job shares the same human condition as his friends, reinforcing the idea that he is not different or lesser than them.
This reference serves to illustrate the humble origins of humanity, reminding his friends that they are all created by God and are equal in their mortal state.
Reflection Questionsgenerated
- In what ways do I recognize my own humanity and shared condition with others?
- How can understanding our common origins from clay influence how we treat one another?
- What does it mean to me that I am equal before God, just like everyone else?
- How can I apply Job's perspective on humility and equality in my interactions with others?
The early church on this verse — how the Fathers read it
Early commentators like Gregory the Dialogist use this verse to discuss human humility and the nature of speech, drawing on Job's assertion of equality.
For it is peculiar to the arrogant that they always believe, even before they speak, that they are going to say some wonderful thing.Early Church Fathers on Job 33 →
Behold, God made me as well as thee, and I am also formed of the same clay; yet let not my wonder terrify thee, and my eloquence be burdensome to thee.Early Church Fathers on Job 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 33:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, I [am] according to thy wish in God's stead,.... So some persons are, as civil magistrates, the ministers of the word, the prophets of the Old Testament, and the apostles of the New; see 2
Read John Gill on Job 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, I am according to thy wish in God's stead: I also am formed out of the clay. (Note, Job 33:4; Job 31:35; Job 13:3; Job 13:20-21.) In God's stead - literally, 'for God' [ laa-'Eel (H410)].
Read Robert Jamieson on Job 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will plead with thee in God’ s name and stead, and on his behalf, which thou hast oft wished that God would do upon equal terms, and laying aside his terrible majesty, &c. Or, I am as thou art with or towards God, i.e. God’ s creature like thyself, as the next words explain it.
Read Matthew Poole on Job 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 33:6 Behold, I [am] according to thy wish in God’ s stead: I also am formed out of the clay.Ver. 6. Behold, I am according to thy wish] Heb. According to thy mouth. If the saints do but open their mouths wide God will fill them; he will give them not only the desires of their hearts, but the request of their lips, Psalms 21:2, fulfil all their counsel, Psalms 20:4, in that very way, by that very means, they wished it: he fitteth his mercy ad cardinem desiderii; and lets it be to his even as they will. Was it not so with Job here? In God’ s stead] Heb. For God, to act and plead for him, and to show how thou hast dealt with him. So ministers are said to be in Christ’ s stead, 2…
Read John Trapp on Job 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. I am according to thy wish in God's stead: I also am formed out of the clay.] Mr. Good, and before him none other that I have seen, has most probably hit the true meaning: - "Behold, I am thy fellow. I too was formed by God out of the clay." The word כפיך kephicha, which we translate according to thy wish, and which, if Hebrew, would mean like to thy mouth; he considers as pure Arabic, with a Hebrew postfix, [Arabic] kefoo, signifying fellow, equal, like. Taken in this way, the passage is very plain, only לאל lael, by or through God, must be added to the last clause of the verse instead of the first, as Mr. Good has properly done.
Read AdamClarke on Job 33 →CambridgeThe Cambridge Bible for Schools and Colleges6. according to thy wish in God’s stead] Rather, as already Cover-dale, behold, before God I am even as thou; that is, in relation to God in the same position as Job, a man like himself. The words in God’s stead suggest the false conception that Elihu was in some extraordinary way the representative of God.
Read Cambridge on Job 33 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, I am according to thy wish in Gods stead - Margin, as in Hebrew “mouth.” The mouth is that by which we express our desires, and the word here is equivalent to wish. Some have, however, rendered this differently.
Read Albert Barnes on Job 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. In God’s stead — The first clause may be more correctly rendered, Behold, I, like thee, am of God; that is, his creature.
Read Daniel Denison Whedon on Job 33 →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
I am just like you before God; I was also formed from clay.
Behold, I am toward God even as you are. I am also formed out of the clay.
I am just like you before God; I was also formed from clay.
Look, I am just like you in relation to God; I too have been molded from clay.
Tyndale line
Behold, I am according to thy wish in God’s stead: I also am formed out of the clay.
Behold, I am toward God even as thou art: I also am formed out of the clay.
Behold, I am toward God even as thou art: I also am formed out of the clay.
Behold, I am according to thy wish in God's stead: I also am formed out of the clay.
Beholde, I am according to thy wish in Gods stead: I am also formed of the clay.
Strictly literal
Behold, before God I am as thou; I also am formed out of the clay.
Lo, I [am], according to thy word, for God, From the clay I — I also, have been formed.
Behold, I [am], according to your word, for God, || I have also been formed from the clay.
Behold, I am in the same relation as thyself toward God: I myself also am cut out of the clay.
See, I am just as you are in God's sight; I also have been formed out of the clay.
From the Latin
Behold God hath made me as well as thee, and of the same clay I also was formed.
Simplified
Look, before God we are both the same. I was also made from a piece of clay.
See, I am the same as you are in the eyes of God; I was cut off from the same bit of wet earth.
Word by word, the decisions they made
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 show significant differences in their wording. The Septuagint only matches 2 of the 8 words in Job 33:6, indicating a different interpretative approach rather than a direct translation.
הֵן־ אֲנִ֣י כְפִ֣יךָ לָאֵ֑ל מֵ֝חֹ֗מֶר קֹרַ֥צְתִּי גַם־ אָֽנִי׃
2 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 33:6
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.
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)
HTj — ParticleHTj
her, in composition:
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HR/Ncmsc/Sp2ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
חֹ֫מֶר (chomer) refers to cement, mortar, clay, and also denotes a heap or a unit of dry measure (homer). It is built from the idea of bubbling up, relating to water or earth. The entries indicate its use in various contexts, including construction and measurement.
חֹ֫מֶר n.m. cement, mortar, clay
base
חֹ֫מֶר n.[m.] heap
base
חֹ֫מֶר n.m. homer, a dry measure
base
H2563a חֹ֫מֶר cement, mortar, clay H2563b חֹ֫מֶר heap H2563c חֹ֫מֶר homer, a dry measure
2563 chomer kho'mer
from 2560; properly, a bubbling up, i.e. of water, a wave; of
earth, mire or clay (cement); also a heap; hence, a chomer or
dry measure:--clay, heap, homer, mire, motion.
see HEBREW for 02560
חֹ֫מֶר (cho.mer) — clay.
1) cement, mortar, clay
1a) mortar, cement
1b) clay
1c) mire
חֹ֫מֶר (cho.mer) — heap.
2) heap
2a) swelling, surging (of water)
חֹ֫מֶר (cho.mer) — homer.
homer-a unit of dry measure about 65 imperial gallons (300 l)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
kla (chomer, chacaph, TiT, meleT, `abhi, ma`abheh, abhTiT; pelos, "wet clay," "mud"): True clay, which is a highly aluminous soil, is found in certain localities in Palestine, and is used in making pottery. The Hebrew and Greek words, as well as the English "clay," are, however, used loosely for any sticky mud. In making mud bricks, true clay is not always used, but ordinary soil is worked up with water and mixed with straw, molded and left to dry in the sun. Chomer (compare chmar, "slime" or "bitumen") is rendered both "clay" and "mortar." TiT is rendered "clay" or "mire." In Isa 41:25 we have: "He shall come upon rulers as upon mortar (chomer), and as the potter treadeth clay" (TiT). In Na 3:14, "Go into the clay (TiT), and tread the mortar (chomer); make strong the brickkiln"…
Clay
This word is used of sediment found in pits or in streets (Isa. 57:20; Jer. 38:60), of dust mixed with spittle (John 9:6), and of potter’s clay (Isa. 41:25; Nah. 3:14; Jer. 18:1-6; Rom. 9:21). Clay was used for sealing (Job 38:14; Jer. 32:14). Our Lord’s tomb may have been thus sealed (Matt. 27:66). The practice of sealing doors with clay is still…
As the sediment of water remaining in pits or in streets, the word is used frequently in the Old Testament. (Psalms 18:42; Isaiah 57:20; Jeremiah 38:6) and in the New Testament, (John 9:6) a mixture of sand or dust with spittle. It is also found in the sense of potter’s clay. (Isaiah 41:25) The great seat of the pottery of the present day in Palestine is Gaza, where are made the vessels in dark-blue clay so frequently met with. Another use of clay was for sealing. (Job 38:14) Our Lord’s tomb may have been thus sealed, (Matthew 27:66) as also the earthen vessel containing the evidences of Jeremiah’s purchase. (
Designed for earthenware was trodden by the feet to mix it well, Isa 41:25, was molded on a wheel, and then baked in a kiln, Jer 18:3 43:9. The potter’s art is referred to in Scripture to illustrate man’s dependence upon God, Isa 64:8 Ro 9:21. See POTTER. Clay seems to have been also used in sealing, as wax is with us, Job 38:14. The bricks of Babylon are found marked with a large seal or stamp, and modern travellers find the locks of doors in eastern khans and granaries sealed on the outside with clay.
קָרַץ (qarats) is a Hebrew verb meaning to pinch or wink. It can refer to gestures like biting lips or blinking eyes, often with a connotation of malice. The root encompasses actions such as narrowing or squeezing, and it can describe the process of shaping clay. The entries do not indicate any significant disagreement among lexicons.
[קָרַץ] vb. nip, pinch
Qal let them not pinch the eye, i.e. wink maliciously
Pu. from clay I was nipped off
base
H7169 קָרַץ
7169 qarats kaw-rats'
a primitive root; to pinch, i.e. (partially) to bite the
lips, blink the eyes (as a gesture of malice), or (fully) to
squeeze off (a piece of clay in order to mould a vessel from
it):--form, move, wink.
קָרַץ (qa.rats) — to wink.
1) to narrow, form, nip, pinch, squeeze, wink, purse
1a) (Qal) to pinch
1b) (Pual) to be nipped or pinched off, be formed
V-Pual-Perf-1cs — Verb · Pual · perfect first person common singularHVPp1cs
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Adv — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs