Job 4:7 — Word Study
WLCזְכָר־ נָ֗א מִ֤י ה֣וּא נָקִ֣י אָבָ֑ד וְ֝אֵיפֹ֗ה יְשָׁרִ֥ים נִכְחָֽדוּ׃
BSAConsiderzâkar [think carefully, reflect on] now, I pleadnâʼ [I ask, I request] Whomîy [what person, which one] being innocentnâqîy [having the character of, blameless, guiltless] has ever perishedʼâbad■ [been destroyed, come to an end] Or whereʼêyphôh [in what place, at what time] ◂have the uprightyâshâr [righteous, just, jashar] been destroyedkâchad■ [cut off, hidden]
| Greek | English | Parsing |
|---|---|---|
| זְכָר־ | remember | Verb, Qal, imperative second person masculine singular |
| נָ֗א | please | Particle |
| מִ֤י | who? | Pronoun |
| ה֣וּא | that | Pronoun |
| נָקִ֣י | innocent | Adj |
| אָבָ֑ד | did he perish | Verb, Qal, perfect third person masculine singular |
| וְ֝אֵיפֹ֗ה | and where? | Conjunction, particle |
| יְשָׁרִ֥ים | upright [people] | Adj |
| נִכְחָֽדוּ׃ | were they destroyed | Verb, Niphal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Consider now, I plead: Who, being innocent, has ever perished? Or where have the upright been destroyed? |
| KJV | Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off? |
| ASV | Remember, I pray thee, who ever perished, being innocent? Or where were the upright cut off? |
| YLT | Remember, I pray thee, Who, being innocent, hath perished? And where have the upright been cut off? |
| WEB | “Remember, now, who ever perished, being innocent? Or where were the upright cut off? |
| BBE | Have you ever seen destruction come to an upright man? or when were the god-fearing ever cut off? |
Where they part company is יְשָׁרִ֥ים — see How Translations Differ.
The sentence is structured around two main rhetorical questions, emphasizing Job's challenge to the conventional understanding of suffering.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbזָכַר
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 4:7
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 Innocencegenerated
Job 4:7 presents a rhetorical question about the fate of the innocent, challenging the assumption that suffering is always a result of wrongdoing. Job's friends have suggested that his suffering is due to sin, and he counters this by asking who among the innocent has ever truly perished. This reflects a broader theme in the book of Job regarding the nature of justice and the reasons for human suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:22–23 | It is all the same, and so I say, ‘He destroys both the blameless and the wicked.’ |
| 2 | Psalm 37:25 | I once was young and now am old, yet never have I seen the righteous abandoned or their children begging for bread. |
| 3 | Ecclesiastes 7:15 | In my futile life I have seen both of these: A righteous man perishing in his righteousness, and a wicked man living long in his wickedness. |
| 4 | Ecclesiastes 9:1–2 | 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. |
| 5 | Acts 28:4 | When the islanders saw the creature hanging from his hand, they said to one another, “Surely this man is a murderer. Although he was saved from the sea, Justice has not allowed him to live.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — נָקִי, na.Kigenerated
The adjective נָקִי (naqi) means innocent, blameless, or guiltless. It describes someone who is free from moral fault and emphasizes integrity. In this context, Job uses the term to argue that the innocent do not face destruction without cause.
This word is significant in the Hebrew Bible, appearing in various contexts where moral purity and integrity are highlighted, such as in the description of Noah in Genesis 6:9. Job's use of נָקִי underscores his plea for a just understanding of suffering.
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. The BSB has innocent, and so do the KJV and ASV: all three maintain the meaning of נָקִי.
Where others part company with the BSB they part company over the rendering of יְשָׁרִ֥ים. The righteous (ILT, KJV, NWB) emphasizes moral correctness, while just (DRA) also conveys a sense of fairness and equity.
Sentence Structuregenerated
The verse consists of two main clauses, each with a rhetorical question. The first clause, מִ֤י ה֣וּא נָקִ֣י אָבָ֑ד, asks about the fate of the innocent, while the second clause, וְ֝אֵיפֹ֗ה יְשָׁרִ֥ים נִכְחָֽדוּ, inquires about the upright.
The structure emphasizes the parallel nature of Job's questions, highlighting the contrast between the innocent and the upright versus the idea of suffering and destruction.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נָקִי is rendered as ἀθώος, meaning innocent or guiltless. This translation maintains the moral purity implied in the Hebrew text.
The choice of ἀθώος reflects a consistent interpretation of innocence, aligning with Job's argument that the innocent do not perish without cause.
In plain words — the whole versegenerated
Job 4:7 asks a critical question about suffering: who among the innocent has ever perished? Job is challenging the belief that suffering is always a punishment for wrongdoing. He also questions where the upright have been destroyed, emphasizing his point that not all suffering is deserved.
Frequently Asked Questionsgenerated
Job refers to those who are morally upright and blameless, suggesting that they do not face destruction without a reason.
Job is responding to his friends' claims that his suffering must be due to sin, and he is asserting that the innocent do not suffer unjustly.
This verse highlights the tension between perceived justice and the reality of suffering, a central theme throughout the book of Job.
Job's questions encourage reflection on the nature of suffering and justice, prompting us to consider the complexities of human experience.
Reflection Questionsgenerated
- In what ways have I seen innocent people suffer, and how does that challenge my understanding of justice?
- How can I respond to others who are suffering without assuming their pain is a result of wrongdoing?
- What does it mean to be 'upright' in today's context, and how can I strive for that in my own life?
- How do I reconcile the existence of suffering with my beliefs about a just and loving God?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of suffering and innocence, as seen in the writings of Gregory the Dialogist.
Remember, I pray thee, who ever perished being innocent? or where were the righteous cut off? Whether it be heretics, of whom we have said that the friends of blessed Job bore an image, or whether any of the froward ones,Early Church Fathers on Job 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 4:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRemember, I pray thee, who ever perished, being innocent?.... Here Eliphaz appeals to Job himself, and desires him to recollect if ever anyone instance had fallen under his observation, in the whole
Read John Gill on Job 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRemember, I pray thee, who ever perished, being innocent? or where were the righteous cut off? No JFB commentary on this verse.
Read Robert Jamieson on Job 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGive me one example hereof out of all thy experience or reading. Who ever perished, i.e. was so utterly undone, as thou art, so miserably afflicted by such unparalleled and various judgments from God and men, all conspiring against thee? Being innocent; who had not by his wickedness provoked so merciful a God to do that which is so unusual, and in some sort unpleasing to himself. Therefore thou art guilty of some great, though secret, crimes, and thy sin hath now found thee out, and hath brought down these stupendous plagues upon thee. Where were the righteous cut off by the sickle of Divine vengeance before his time, which is like to be thy case? His judgment herein was rash and false, but…
Read Matthew Poole on Job 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 4:7 Remember, I pray thee, who [ever] perished, being innocent? or where were the righteous cut off?Ver. 7. Remember, I pray thee, who ever perished, being innocent?] Why? that hath many a one, as the world counteth and calleth perishing: "The righteous perisheth, and no man layeth it to heart," Isaiah 57:1. And it was given unto the beast, to make war with the saints, and to overcome them, Revelation 13:7. So it seemed to be, though so it never was, Revelation 12:11. The first man that died, died for religion, so early came martyrdom into the world; and John Baptist was put to death in prison without all show of law, right, or reason, as if God had been nothing aware of any such…
Read John Trapp on Job 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Remember, I pray thee, who ever perished, being innocent?—He challenges Job’s experience, and quotes his own in proof of the universal connection between sin and suffering. In so doing, his object may be to insinuate that Job is sinful; or, as seems perhaps more probable, and certainly more gracious, to prove to him that if he is what he was supposed to be, that itself is a ground of hope, inasmuch as no innocent person is allowed to perish. He utters here a half-truth, which, however, is after all true, inasmuch as God will never fail, though He may try, those who trust in Him.
Read Charles John Ellicott on Job 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Remember, I pray thee] Recollect, if thou canst, a single instance where God abandoned an innocent man, or suffered him to perish. Didst thou ever hear of a case in which God abandoned a righteous man to destruction? Wert thou a righteous man, and innocent of all hidden crimes, would God abandon thee thus to the malice of Satan? or let loose the plagues of affliction and adversity against thee?
Read AdamClarke on Job 4 →CambridgeThe Cambridge Bible for Schools and Colleges7. Eliphaz would have Job remember that the afflictions of the righteous are disciplinary, and not designed for their destruction—who ever perished being innocent? He puts his principle first negatively, the righteous do not perish under affliction; and then positively, it is the wicked, they who plough iniquity that reap it, Job 4:8 seq.
Read Cambridge on Job 4 →Albert Barnes1798–1870Barnes' Notes on the BibleRemember, I pray thee, who ever perished, being innocent? - The object of this question is manifestly to show to Job the inconsistency of the feelings which he had evinced. He claimed to be a righteous man.
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
Consider now, I plead: Who, being innocent, has ever perished? Or where have the upright been destroyed?
“Remember, now, who ever perished, being innocent? Or where were the upright cut off?
Consider now, I plead: Who, being innocent, has ever perished? Or where have the upright been destroyed?
Call to mind now: Who, being innocent, ever perished? And where were upright people ever destroyed?
Tyndale line
Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?
Remember, I pray thee, who ever perished, being innocent? Or where were the upright cut off?
Remember, I pray thee, who ever perished, being innocent? or where were the upright cut off?
Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off;
Remember, I pray thee: who euer perished, being an innocent? or where were the vpright destroyed?
Strictly literal
Remember, I pray thee, who that was innocent has perished? and where were the upright cut off?
Remember, I pray thee, Who, being innocent, hath perished? And where have the upright been cut off?
Now remember, || Who, being innocent, has perished? And where have the upright been cut off?
Remember, I pray thee, who ever perished, being innocent? or where were the righteous destroyed?
Think about this, please: Who has ever perished when innocent? Or when were the upright people ever cut off?
From the Latin
Remember, I pray thee, who ever perished being innocent? or when were the just destroyed?
Simplified
Think about it: since when did the innocent die? Since when were good people destroyed?
Have you ever seen destruction come to an upright man? or when were the god-fearing ever cut off?
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 largely agree in content, with seven of the nine words matching. The Septuagint's word order and articles differ, but the essential meaning remains consistent with the Hebrew text.
זְכָר־ נָ֗א מִ֤י ה֣וּא נָקִ֣י אָבָ֑ד וְ֝אֵיפֹ֗ה יְשָׁרִ֥ים נִכְחָֽדוּ׃
7 of the 9 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 4:7
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 זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
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
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
נָקִי (naqiy) is an adjective meaning clean, free from, or exempt. It also conveys innocence, being blameless or guiltless. The word has variations, including נָקִיא (naqiyi), which also means innocent. It appears in contexts related to purity and freedom from obligations or guilt.
נָקִי adj. clean, free from, exempt
base
נָקִיא adj. innocent
base
H5355a נָקִי clean, free from, exempt H5355b נָקִיא innocent
5355 naqiy naw-kee'
or naqiyi (Joel 4 : 19; Jonah 1 : 14), {naw-kee'}; from 5352;
innocent:--blameless, clean, clear, exempted, free,
guiltless, innocent, quit.
see HEBREW for 04
see HEBREW for 019
see HEBREW for 01
see HEBREW for 014
see HEBREW for 05352
נָקִי (na.qi) — innocent.
1) clean, free from, exempt, clear, innocent
1a) free from guilt, clean, innocent
1b) free from punishment
1c) free or exempt from obligations
Also means: na.qi (נָקִיא "innocent" H5355B)
נָקִיא (na.qi) — innocent.
innocent
Another spelling of na.qi (נָקִי "innocent" H5355A)
Adj — AdjHAamsa
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֵיפֹה ('eyphoh) is an adverb meaning 'where?' and 'of what kind?'. It is derived from two roots, one related to place and the other to time or means. The word is used in contexts asking about location or manner.
אֵיפֹה adv.
where?
of what kind?
base
H375 אֵיפֹה . where?
. of what kind?
375 'eyphoh ay-fo'
from 335 and 6311; what place?; also (of time) when?; or (of
means) how?; --what manner, where.
see HEBREW for 0335
see HEBREW for 06311
אֵיפֹה (e.phoh) — where?.
1) where?
2) what kind?
Conj | Part — Conjunction · particleHC/Ti
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
כָּחַד (kachad) is a Hebrew verb meaning to hide or conceal. It can also imply destruction or desolation, with various forms indicating actions like being hidden (Niphal) or actively hiding (Hiphil). The entries highlight its use in different contexts, but do not provide specific verse references.
[כָּחַד] vb. not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
Niph.
be hidden
be effaced, destroyed
Pi. hide
Hiph.
hide
efface, annihilate
base
H3582 [כָּחַד] not in Qal; Pi. Hiph. hide, efface; Niph. (usu.) pass.
3582 kachad kaw-khad'
a primitive root; to secrete, by act or word; hence
(intensively) to destroy:--conceal, cut down (off), desolate,
hide.
כָּחַד (ka.chad) — to hide.
1) to hide, conceal, cut off, cut down, make desolate, kick
1a) (Niphal)
1a1) to be hidden
1a2) to be effaced, be destroyed, be cut off
1b) (Piel) to cover, hide
1c) (Hiphil)
1c1) to hide
1c2) to efface, annihilate
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp