Job 6:26 — Word Study
WLCהַלְהוֹכַ֣ח מִלִּ֣ים תַּחְשֹׁ֑בוּ וּ֝לְר֗וּחַ אִמְרֵ֥י נֹאָֽשׁ׃
BSADo you intendchâshab▸ [plan, devise] to correctyâkach [reprove, rebuke] my wordsmillâh [speeches, sayings] and treat as windrûwach [regard, consider, a blast of air] my cryʼêmer [speech, utterance] of despairyâʼash [hopelessness, desperation, one that is desperate]
| Greek | English | Parsing |
|---|---|---|
| הַלְהוֹכַ֣ח | ¿ to reprove | Particle, preposition, verb hiphil infinitive construct common |
| מִלִּ֣ים | words | Noun common, masculine plural absolute |
| תַּחְשֹׁ֑בוּ | do you plan | Verb, Qal, imperfect second person masculine plural |
| וּ֝לְר֗וּחַ | and to wind | Conjunction, preposition, noun common feminine singular absolute |
| אִמְרֵ֥י | [the] words of | Noun common, masculine plural construct |
| נֹאָֽשׁ׃ | [one who] despairs | Verb, Niphal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do you intend to correct my words, and treat as wind my cry of despair? |
| KJV | Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind? |
| ASV | Do ye think to reprove words, Seeing that the speeches of one that is desperate are as wind? |
| YLT | For reproof — do you reckon words? And for wind — sayings of the desperate. |
| WEB | Do you intend to reprove words, since the speeches of one who is desperate are as wind? |
| BBE | My words may seem wrong to you, but the words of him who has no hope are for the wind. |
Translations agree on the essential meaning of Job's plea, focusing on correction and the dismissal of his cries.
The sentence is structured around a main clause with a conjunction leading into a prepositional phrase that elaborates on Job's feelings.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָשַׁב
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 6:26
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 Response to His Friendsgenerated
Job 6:26 captures Job's frustration as he feels that his words are being misinterpreted and his cries of despair are being dismissed as inconsequential. He is in a deep state of suffering and is expressing his anguish to his friends, who are offering their opinions rather than comfort. This moment reflects the broader theme of the book, where Job grapples with the nature of suffering and the responses of those around him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 2:10 | “You speak as a foolish woman speaks,” he told her. “Should we accept from God only good and not adversity?” In all this, Job did not sin in what he said. |
| 2 | Job 3:3–26 | “May the day of my birth perish, and the night it was said, ‘A boy is conceived.’ |
| 3 | Job 4:3–4 | Surely you have instructed many, and have strengthened their feeble hands. |
| 4 | Job 34:3–9 | For the ear tests words as the mouth tastes food. |
| 5 | Job 38:2 | “Who is this who obscures My counsel by words without knowledge? |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — הַלְהוֹכַ֣ח, hal.ho.Khachgenerated
The Hebrew word יָכַח (yakach) means to rebuke or correct. It encompasses a range of meanings related to judgment, including arguing, judging, and convincing someone of their wrongdoings. In this context, Job is questioning whether his friends intend to correct him, indicating a sense of defensiveness in his suffering.
The Hiphil form suggests an active role in the correction, implying that Job feels attacked rather than supported. This word is significant as it reveals Job's emotional state and his desire for understanding rather than rebuke.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses the words correct and wind.
Sentence Structuregenerated
The finite verb הַלְהוֹכַ֣ח governs the main clause, with two phrases following: a noun phrase for the object מִלִּ֣ים and a prepositional phrase וּ֝לְר֗וּחַ indicating what Job's words are being compared to. This structure emphasizes Job's feelings of being judged and dismissed.
The Hebrew word order places emphasis on the action of correcting first, setting the tone for Job's defensive response to his friends' words.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word הַלְהוֹכַ֣ח is rendered as ἔλεγξος, which carries the meaning of rebuke or correction. This choice highlights the interpretative aspect of Job's plea, emphasizing the act of judgment rather than mere observation.
This translation choice reflects the translators' understanding of Job's emotional state, framing his words as a challenge to the corrective stance of his friends.
In plain words — the whole versegenerated
Job 6:26 shows Job asking if his friends intend to correct him and treat his cries of despair as insignificant. He feels that his honest words are painful and that he is not being understood in his suffering.
Frequently Asked Questionsgenerated
Job is questioning whether his friends intend to judge or reprimand him for expressing his feelings, indicating a sense of vulnerability.
Job is expressing his fear that his cries of despair are being dismissed as inconsequential, like the fleeting nature of wind.
Job's emotional state reflects his deep suffering and the feeling of being misunderstood by those who should be offering support.
This verse highlights the struggle between suffering and understanding, a central theme in Job's dialogues with his friends.
Reflection Questionsgenerated
- How do I respond when I feel misunderstood or judged by others?
- What can I learn from Job's expression of despair in my own times of difficulty?
- In what ways can I offer support to those who are suffering, rather than judgment?
- How can I better understand the emotions of others when they express their pain?
The early church on this verse — how the Fathers read it
Early commentators, such as Gregory the Dialogist, reference this verse to discuss the nature of speech and its impact on human relationships.
Ye only set in order speeches to upbraid, and ye speak words against the wind. There are two sorts of speech, which are very troublesome and mischievous to mankind, the one which aims to commend even froward things,Early Church Fathers on Job 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 6:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDo ye imagine to reprove words,.... Or with words; with bare words, without any force of reasoning and argument in them?
Read John Gill on Job 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDo ye imagine to reprove words, and the speeches of one that is desperate, which are as wind? Do ye imagine, or mean, to reprove words, and (to reprove) the speeches of one desperate, (which are) as wind (cf.
Read Robert Jamieson on Job 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDo ye imagine to reprove words? i.e. do you think that all your arguments are solid and unanswerable, and all my answers are but idle and empty words? Or do you think it is sufficient to cavil and quarrel with some of my words and expressions, without considering the merits of the cause, and the truth of my condition, or giving an allowance for human infirmity, or for my extreme misery, which may easily force from me some indecent expressions? Of one that is desperate; of a poor miserable, hopeless, and helpless man; for the words of such persons are commonly neglected and despised, although there be truth and great weight in them. See . And such are generally thought to speak from deep…
Read Matthew Poole on Job 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 6:26 Do ye imagine to reprove words, and the speeches of one that is desperate, [which are] as wind?Ver. 26. Do ye imagine to reprove words?] Idle and hasty words, which have more sound than sense? Think you that I do only make a noise, or rave like a madman, and am accordingly to be dealt with? Ye have not hitherto had vain, windy words from me, but words full of weight and matter, words of truth and soberness; wherefore then do ye speak thus? Do ye imagine to reprove words. And the speeches of one that is desperate, which are as wind?] Do ye think I speak like one that is distracted, who knows not what he speaks? or that I have at once lost my hope and my wits? It is an easy and a…
Read John Trapp on Job 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Do ye imagine to reprove words . . .?—“It cannot be your intent to reprove mere words, as mine confessedly are (Job 6:3), and as you seem to count them (Job 6:13). If so, they are hardly worthy the trouble bestowed upon them, but might be left to answer themselves.”
Read Charles John Ellicott on Job 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Do ye imagine to reprove words] Is it some expressions which in my hurry, and under the pressure of unprecedented affliction, I have uttered, that ye catch at? You can find no flaw in my conduct; would ye make me an OFFENDER for a WORD? Why endeavour to take such advantage of a man who complains in the bitterness of his heart, through despair of life and happiness?
Read AdamClarke on Job 6 →CambridgeThe Cambridge Bible for Schools and Colleges26. do ye imagine] that is, is it your purpose? think ye? and the speeches … which are as wind] Rather, though the speeches of one that is desperate go into the wind.
Read Cambridge on Job 6 →Albert Barnes1798–1870Barnes' Notes on the BibleDo ye imagine to reprove words? - A considerable variety of interpretation has occurred in regard to this verse. Dr.
Read Albert Barnes on Job 6 →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
Do you intend to correct my words, and treat as wind my cry of despair?
Do you intend to reprove words, since the speeches of one who is desperate are as wind?
Do you intend to correct my words, and treat as wind my cry of despair?
Do you intend to criticize mere words, and treat the words of a despairing man as wind?
Tyndale line
Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?
Do ye think to reprove words, Seeing that the speeches of one that is desperate are as wind?
Do ye imagine to reprove words? seeing that the speeches of one that is desperate are as wind.
Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?
Doe ye imagine to reproue wordes, that the talke of the afflicted should be as the winde?
Strictly literal
Do ye imagine to reprove words? The speeches of one that is desperate are indeed for the wind.
For reproof — do you reckon words? And for wind — sayings of the desperate.
For reproof—do you reckon words? And for wind—sayings of the desperate?
Do ye think to reprove words, and [to regard] as wind the speeches of one that is despairing?
Do you plan to ignore my words, treating the words of a desperate man like the wind?
From the Latin
You dress up speeches only to rebuke, and you utter words to the wind.
Simplified
Are you going to argue over what I said, when the words of someone in despair should be left to blow away in the wind?
My words may seem wrong to you, but the words of him who has no hope are for the wind.
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, with five out of six words matched. This indicates a consistent understanding of Job's plea across these traditions, though the Septuagint's word order differs.
הַלְהוֹכַ֣ח מִלִּ֣ים תַּחְשֹׁ֑בוּ וּ֝לְר֗וּחַ אִמְרֵ֥י נֹאָֽשׁ׃
5 of the 6 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 6:26
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 יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
Part | Prep | V-Hiphil-Inf-a — Particle · preposition · verb hiphil infinitive construct commonHTi/R/Vhcc
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)
N-fp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
Conj | Prep | N-cs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
wind (anemos:
1. Causes:
Unequal distribution of heat in the atmosphere causes currents of air or wind. The heated air rises and the air from around rushes in. The direction from which a current comes determines its name, as west wind coming from the West but blowing toward the East. When two currents of air of different directions meet, a spiral motion sometimes results.
See WHIRLWIND.
2. West Wind:
In Palestine the west wind is the most common. It comes from the sea and carries the moisture which condenses to form clouds, as it is turned upward by the mountains, to the cooler layers of the atmosphere. If the temperature reached is cool enough the cloud condenses and rain falls. Elijah looked toward the West for the "small cloud," and soon "the heavens grew black with clouds and wind" (1Ki 18:44 f). "When ye see a cloud rising in the…
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יָאַשׁ (ya'ash) is a Hebrew verb meaning to despair. It can refer to a state of being despaired or desperate in the Niphal form, and in the Piel form, it can mean to cause someone to despair. The entries indicate that it conveys a sense of hopelessness.
[יָאַשׁ] vb. despair
Niph. despair
Pi. to make my heart despair, concerning all the toil.
base
H2976 יָאַשׁ despair
2976 ya'ash yaw-ash'
a primitive root; to desist, i.e. (figuratively) to
despond:--(cause to) despair, one that is desperate, be no
hope.
יָאַשׁ (ya.ash) — to despair.
1) to despair
1a) (Niphal) to be despaired, be desperate
1b) (Piel) to cause to despair
interj
2) it is hopeless!
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa