Job 4:2 — Word Study
WLCהֲנִסָּ֬ה דָבָ֣ר אֵלֶ֣יךָ תִּלְאֶ֑ה וַעְצֹ֥ר בְּ֝מִלִּ֗ין מִ֣י יוּכָֽל׃
BSAIf one venturesnâçâh■ [tries, assays] a worddâbâr [a matter, a thing] with youʼêl will you be weariedlâʼâh▸ [grieved, disgusted] Yet whomîy [what person] canyâkôl▸ keepʻâtsâr from speakingmillâh [withhold, restrain, uttering words, expressing thoughts]
| Greek | English | Parsing |
|---|---|---|
| הֲנִסָּ֬ה | ¿ did someone attempt | Particle, verb piel perfect third person masculine singular |
| דָבָ֣ר | a word | Noun common, masculine singular absolute |
| אֵלֶ֣יךָ | to you | Preposition, suffix |
| תִּלְאֶ֑ה | will you be impatient? | Verb, Qal, imperfect second person masculine singular |
| וַעְצֹ֥ר | and to restrain | Conjunction, verb qal infinitive construct common |
| בְּ֝מִלִּ֗ין | words | Preposition, noun common masculine plural absolute |
| מִ֣י | who? | Pronoun |
| יוּכָֽל׃ | is he able | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “If one ventures a word with you, will you be wearied? Yet who can keep from speaking? |
| KJV | If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? |
| ASV | If one assay to commune with thee, wilt thou be grieved? But who can withhold himself from speaking? |
| YLT | Hath one tried a word with thee? — Thou art weary! And to keep in words who is able? |
| WEB | “If someone ventures to talk with you, will you be grieved? But who can withhold himself from speaking? |
| BBE | If one says a word, will it be a weariness to you? but who is able to keep from saying what is in his mind? |
Where they part company is תִּלְאֶ֑ה — see How Translations Differ.
The structure consists of a main clause followed by a question and a rhetorical inquiry, emphasizing the flow of conversation.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbלָאָה
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 4:2
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 — Eliphaz's Response to Jobgenerated
Job 4:2 presents Eliphaz the Temanite speaking to Job, questioning if Job will be wearied by a word spoken to him. Eliphaz implies that even if Job feels burdened, the necessity of communication remains. This dialogue reflects the tension in Job's suffering and the responses of his friends, who seek to understand and address his plight.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Corinthians 2:4–6 | For through many tears I wrote you out of great distress and anguish of heart, not to grieve you but to let you know how much I love you. |
| 2 | 2 Corinthians 7:8–10 | Even if I caused you sorrow by my letter, I do not regret it. Although I did regret it, I now see that my letter caused you sorrow, but only for a short time. |
| 3 | Job 32:18–20 | For I am full of words, and my spirit within me compels me. |
| 4 | Jeremiah 6:11 | But I am full of the LORD’s wrath; I am tired of holding it back. “Pour it out on the children in the street, and on the young men gathered together. For both husband and wife will be captured, the old and the very old alike. |
| 5 | Jeremiah 20:9 | If I say, “I will not mention Him or speak any more in His name,” His message becomes a fire burning in my heart, shut up in my bones, and I become weary of holding it in, and I cannot prevail. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — הֲנִסָּ֬ה, ha.ni.Sahgenerated
The word נָסָה (nasah) means to test or try, often indicating an attempt to prove worth or character. In this context, it suggests that speaking to Job is a challenge or a risk, as it may provoke a weary response.
The parsing indicates that it is a perfect tense verb in the piel form, suggesting a completed action. This highlights the idea that the act of venturing a word is not just a casual remark but a deliberate attempt to engage with Job's situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses ventures to translate הֲנִסָּ֬ה.
Sentence Structuregenerated
The sentence is structured around two main clauses: the first asks if Job will be wearied by a word, while the second poses a rhetorical question about the ability to refrain from speaking. This structure emphasizes the inevitability of expression in the face of suffering.
The verb נִסָּ֬ה (ni.Sah) serves as the focal point of the first clause, with תִּלְאֶ֑ה (til.Eh) and יוּכָֽל (yu.Khal) as key verbs in the subsequent thoughts. The arrangement of clauses reflects a natural flow of inquiry and response.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew הֲנִסָּ֬ה is rendered as πολλάκις (G4178), meaning 'often' or 'frequently'. This choice suggests a broader interpretation, emphasizing the commonality of the experience of speaking in difficult situations.
The translation of תִּלְאֶ֑ה as κόπῳ (G2873), meaning 'weariness', aligns closely with the original intent, maintaining the sense of emotional fatigue in the context of communication.
In plain words — the whole versegenerated
Job 4:2 shows Eliphaz asking Job if he will be weary if someone speaks to him. He suggests that speaking is unavoidable, even when it may be difficult. This reflects the challenges of communication in times of suffering.
Frequently Asked Questionsgenerated
Eliphaz is indicating that speaking to Job is a challenge, suggesting that it may provoke a weary or negative response.
He is concerned about Job's emotional state and whether his words will add to Job's burden.
This highlights the inevitability of expression, suggesting that even in difficult conversations, speaking out is a natural response.
It illustrates the struggle between suffering and communication, as Job's friends attempt to engage with his pain while navigating their own discomfort.
Reflection Questionsgenerated
- How do I respond when others speak to me during difficult times?
- What are some ways I can communicate effectively without adding to someone else's burden?
- In what situations do I find it hardest to speak up, and why?
- How can I encourage others to share their thoughts and feelings openly?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 4:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[If] we assay to commune with thee, wilt thou be grieved?.... Eliphaz speaks in the name of himself and his two friends, who had doubtless consulted together, and compared their sentiments of Job;
Read John Gill on Job 4 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? If we assay to commune. Umbreit makes two questions, 'May we attempt a word with thee?
Read Robert Jamieson on Job 4 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWilt thou be grieved? or, (without a note of interrogation,) thou wilt be grieved. Our words will undoubtedly vex thee, and not comfort thee, as we intended and desired to do. We must not use words of comfort, but of sharp reproof, which will be irksome to thee; and this makes me desire to be silent, if it were possible. Who can withhold himself from speaking, when he hears such unreasonable and ungodly words coming from such a person as thou art, whereby thou dost accuse thy Maker, and reproach his providence, and contemn his blessings? No man who hath any respect to God, or love to thee, can forbear reproving thee.
Read Matthew Poole on Job 4 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 4:2 [If] we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?Ver. 2. If we assay to commune with thee] Or may we assay to commune with thee? Art thou in case to be counselled? and will not an essay to this purpose further trouble thy patience and distemper thee? The ear which tasteth words (as the mouth doth meat), if filled with choler, can relish no comfort; and the easiest medicines, or mildest waters, are troublesome to sore eyes (Basil. Orat. 12). Honey causeth pain to exulcerate parts, though in itself it be sweet and medicinal; children, though at other times they like it and lick it in, yet they will not endure to have it come near…
Read John Trapp on Job 4 →
Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersIV.(2) If we assay.—Rather, perhaps, Has one ever assayed? or, Has a word ever been tried? It appears from Job 29:9-10, that Job was held in great honour and reverence by all, and Eliphaz regarded him with awe such as would have constrained him to be silent, but he is so convinced that Job is wrong and deserves reproof, that he cannot refrain from speaking. He strikes a note, however, which the friends all sound, namely, that it is the wicked who suffer, and that all who suffer must be wicked. This, in a variety of forms, is the sum and substance of what they have to say.
Read Charles John Ellicott on Job 4 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. If we assay to commune with thee] As if he had said, Should I and my friends endeavour to reason with thee ever so mildly, because we shall have many things to say by way of reprehension, thou wilt be grieved and faint; and this we may reasonably infer from the manner in which thou bearest thy present afflictions. Yet as thou hast uttered words which are injurious to thy Maker, who can forbear speaking? It is our duty to rise up on the part of God, though thereby we shall grieve him who is our friend. This was a plausible beginning, and certainly was far from being insincere.
Read AdamClarke on Job 4 →
CambridgeThe Cambridge Bible for Schools and Colleges2. If we assay to commune] lit. if one should assay a word with thee. be grieved] This word is rendered thou faintest, Job 4:5. It means to be weary; this may be equivalent either to be impatient, Isaiah 1:14, or to be exhausted. It is difficult to decide here. We may render, leaving the ambiguity, will it be too much for thee? Eliphaz speaks unwillingly, and would spare Job, but he is compelled by the frame of mind in which he sees his friend.
Read Cambridge on Job 4 →
Albert Barnes1798–1870Barnes' Notes on the BibleIf we assay to commune with thee - Margin, A word. Hebrew - הנסה דבר dâbâr hanı̂câh.
Read Albert Barnes on Job 4 →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
“If one ventures a word with you, will you be wearied? Yet who can keep from speaking?
“If someone ventures to talk with you, will you be grieved? But who can withhold himself from speaking?
“If one ventures a word with you, will you be wearied? Yet who can keep from speaking?
“If someone should attempt a word with you, will you be impatient? But who can refrain from speaking ?
Tyndale line
If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?
If one assay to commune with thee, wilt thou be grieved? But who can withhold himself from speaking?
If one assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?
If we essay to commune with thee, wilt thou be grieved? but who can refrain from speaking?
If we assay to commune with thee, wilt thou be grieued? but who can withholde himselfe from speaking?
Strictly literal
If a word were essayed to thee, wouldest thou be grieved? But who can refrain from speaking?
Hath one tried a word with thee? — Thou art weary! And to keep in words who is able?
“Has one tried a word with you? You are weary! And who is able to keep in words?
If we essay to address a word to thee, wilt thou be wearied? yet who is able to refrain from speaking?
If anyone tries to speak with you, will you be impatient? But who can stop himself from speaking?
From the Latin
If we begin to speak to thee, perhaps thou wilt take it ill, but who can withhold the words he hath conceived?
Simplified
“Could I say a word? I don't want to upset you but who could keep quiet and not respond?
If one says a word, will it be a weariness to you? but who is able to keep from saying what is in his mind?
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 largely agree in their wording for Job 4:2. However, the Septuagint's translation reflects a different word order and some variations in the specific terms used, which may indicate interpretative choices by the translators.
הֲנִסָּ֬ה דָבָ֣ר אֵלֶ֣יךָ תִּלְאֶ֑ה וַעְצֹ֥ר בְּ֝מִלִּ֗ין מִ֣י יוּכָֽל׃
7 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 4:2
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.
נָסָה (nasah) is a Hebrew verb meaning to test or try. It encompasses actions like attempting, proving, and tempting, though not in a modern context. The word is built from a primitive root and is primarily used in the Piel form. All entries agree on its core meanings without significant disagreement.
[נָסָה] vb. Pi. test, try
test, try
attempt, assay, try to do a thing
test, try, prove, tempt [but not in the modern sense of the word]
base
H5254 נָסָה Pi. test, try . test, try
. attempt, assay, try to do a thing
. test, try, prove, tempt [but not in the modern sense of the word]
5254 nacah naw-saw'
a primitive root; to test; by implication, to
attempt:--adventure, assay, prove, tempt, try.
נָסָה (na.sah) — to test.
: test
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
נָסָה (na.sah) — to test: try.
: try/attempt
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
Part | V-Niphal-Perf-3ms — Particle · verb piel perfect third person masculine singularHTi/Vpp3ms
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-ms — Noun common · masculine singular absoluteHNcmsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp2ms
לָאָה (la'ah) is a Hebrew verb meaning to be weary or impatient. It encompasses various forms, including being tired or grieved, and can describe both the state of weariness and the act of causing weariness in others. The word appears in different stems, such as Qal, Niphal, and Hiphil, indicating nuances in its usage.
[לָאָה] vb. be weary, impatient
Qal be weary
Niph. be weary of doing a thing, make oneself weary in doing something, weary (i.e. strenuously exert) oneself
Hiph. weary, make weary, exhaust
base
H3811 לָאָה be weary, impatient
3811 la'ah law-aw'
a primitive root; to tire; (figuratively) to be (or make)
disgusted:--faint, grieve, lothe, (be, make) weary (selves).
לָאָה (la.ah) — be weary.
1) to be weary, be impatient, be grieved, be offended
1a) (Qal) to be weary, be impatient
1b) (Niphal) to be tired of something, weary oneself
1c) (Hiphil) to weary, make weary, exhaust
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
עָצַר (atsar) is a Hebrew verb meaning to restrain or retain. It encompasses a range of actions such as holding back, stopping, and withholding. The entries indicate it can be used in various forms, including Qal and Niphal, to express both active and passive restraint. There are no significant disagreements among the lexicons regarding its meanings.
עָצַר 46 vb. restrain, retain
Qal
restrain
(late) retain
Niph. be restrained, stayed
.
base
H6113 עָצַר restrain, retain
6113 `atsar aw-tsar'
a primitive root; to inclose; by analogy, to hold back; also
to maintain, rule, assemble:--X be able, close up, detain,
fast, keep (self close, still), prevail, recover, refrain, X
reign, restrain, retain, shut (up), slack, stay, stop,
withhold (self).
עָצַר (a.tsar) — to restrain.
1) to restrain, retain, close up, shut, withhold, refrain, stay, detain
1a) (Qal)
1a1) to restrain, halt, stop
1a2) to retain
1b) (Niphal) to be restrained, be stayed, be under restraint
Conj | V-Qal-Inf-a — Conjunction · verb qal infinitive construct commonHC/Vqcc
מִלָּה (millah) means 'word' or 'speech' and can refer to a discourse or topic. It is derived from a root that suggests collective speech or utterance. The term encompasses various forms of communication, including answers and by-words. The Aramaic equivalent is also מִלָּה.
מִלָּה n.f. word, speech, utterance
base
H4405 מִלָּה
4405 millah mil-law'
from 4448 (plural masculine as if from milleh {mil-leh'}; a
word; collectively, a discourse; figuratively, a topic:--+
answer, by-word, matter, any thing (what) to say, to
speak(-ing), speak, talking, word.
see HEBREW for 04448
מִלָּה (mil.lah) — speech.
word, speech, utterance
Aramaic equivalent: mil.lah (מִלָּה "word" H4406)
Prep | N-fp — Preposition · noun common masculine plural absoluteHR/Ncmpa
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
