Job 6:30 — Word Study
WLCהֲיֵשׁ־ בִּלְשׁוֹנִ֥י עַוְלָ֑ה אִם־ חִ֝כִּ֗י לֹא־ יָבִ֥ין הַוּֽוֹת׃
BSAIs thereyêsh [in existence, present] iniquityʻevel [moral evil, wrongdoing] on my tonguelâshôwn [the instrument of speech, language] Canʼim my mouthchêk [the organ of taste, palate] notlôʼ discernbîyn▸ [understand, distinguish] malicehavvâh [desirable but harmful things, perverse intentions]
| Greek | English | Parsing |
|---|---|---|
| הֲיֵשׁ־ | ¿ [is] there | Particle |
| בִּלְשׁוֹנִ֥י | on tongue my | Preposition, noun common both singular construct, suffix |
| עַוְלָ֑ה | injustice | Noun common, feminine singular absolute |
| אִם־ | or? | Particle |
| חִ֝כִּ֗י | palate my | Noun common masculine singular construct, suffix |
| לֹא־ | not | Particle |
| יָבִ֥ין | does it discern | Verb, Qal, imperfect third person masculine singular |
| הַוּֽוֹת׃ | destruction | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Is there iniquity on my tongue? Can my mouth not discern malice? |
| KJV | Is there iniquity in my tongue? cannot my taste discern perverse things? |
| ASV | Is there injustice on my tongue? Cannot my taste discern mischievous things? |
| YLT | Is there in my tongue perverseness? Discerneth not my palate desirable things? |
| WEB | Is there injustice on my tongue? Can’t my taste discern mischievous things? |
| BBE | Is there evil in my tongue? is not the cause of my trouble clear to me? |
Where they part company is עַוְלָה — see How Translations Differ.
Two main questions form the structure of this verse, focusing on Job's speech and understanding.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעַוְלָה
verbבִּין
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 6:30
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 6:30 is part of Job's response to his friends who accuse him of wrongdoing. He is asserting his innocence and questioning the validity of their claims. Job is in a state of distress and is trying to understand the accusations against him, seeking to clarify his own integrity in the face of suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 33:8–12 | Surely you have spoken in my hearing, and I have heard these very words: |
| 2 | Job 42:3–6 | You asked, ‘Who is this who conceals My counsel without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know. |
| 3 | Job 6:6 | Is tasteless food eaten without salt, or is there flavor in the white of an egg ? |
| 4 | Job 12:11 | Does not the ear test words as the tongue tastes its food? |
| 5 | Job 34:3 | For the ear tests words as the mouth tastes food. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — עַוְלָה, 'av.Lahgenerated
The Hebrew word עַוְלָה (*avlah*) refers to injustice or moral evil. It encompasses actions that violate God's standards of righteousness, including unfair speech and violent deeds. This noun is feminine singular and is used in contexts that highlight wrongdoing.
In this verse, Job is questioning whether any injustice exists in his speech, indicating his concern for moral integrity. The word carries a weight of significance as Job seeks to defend himself against the accusations of his friends.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that Job is questioning the presence of injustice in his speech.
Sentence Structuregenerated
The verse consists of two main clauses: the first questions the existence of injustice in Job's speech, while the second asks if his mouth can discern malice. The finite verb יֵשׁ (*yesh*) governs the first clause, establishing the inquiry about existence.
The structure emphasizes Job's rhetorical questioning, with the verb appearing early, setting the tone for his plea and defense.
Septuagint Backgroundgenerated
The Septuagint translates עַוְלָה as ἄδικον (*adikon*), which means 'unjust' or 'wicked'. This choice aligns with the Hebrew meaning but may carry a slightly broader connotation of injustice in a more general sense.
This translation reflects an understanding of Job's inquiry into the nature of his speech and its moral implications.
In plain words — the whole versegenerated
Job 6:30 shows Job asking if there is any injustice in what he says and whether he can understand evil. He is defending his words against the accusations of his friends, emphasizing his concern for moral clarity.
Frequently Asked Questionsgenerated
Job is questioning whether he has spoken anything unjust or immoral, indicating his desire to maintain integrity in his speech.
He is expressing doubt about whether he can recognize harmful intentions in his speech or the speech of others, highlighting his struggle with understanding his situation.
Job's defense is crucial as it underscores his belief in his own righteousness and challenges the accusations made by his friends.
This verse reflects the central theme of suffering and the quest for understanding justice and righteousness amid personal trials.
Reflection Questionsgenerated
- In what ways can I ensure that my speech reflects integrity and truth?
- How do I discern between good and evil intentions in my own words and the words of others?
- What can I learn from Job's response to accusations about maintaining my integrity?
- How do I respond when faced with unjust criticism or misunderstanding?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the integrity of speech and the moral implications of words, highlighting Job's defense against false accusations.
And ye shall not find iniquity in my tongue, nor shall foolishness sound through my jaws. As if it were expressed in plain words, 'The more exactly ye weigh your own words, the more truly ye estimate those of others,Early Church Fathers on Job 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 6:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIs there iniquity in my tongue?.... Meaning in his words; either those which he uttered when he cursed the day on which he was born, or in charging his friends with unkindness and falsehood;
Read John Gill on Job 6 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIs there iniquity in my tongue? cannot my taste discern perverse things? Iniquity in my tongue. Will you say that my guilt lies in the organ of speech, and will you call it to account?
Read Robert Jamieson on Job 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleConsider again, and more thoroughly examine, if there be any untruth or iniquity in what I have already said, or shall further speak to you. My taste. i.e. my judgment, which discerns and judgeth of words and actions as the taste or palate doth of meats. Perverse things, i.e. false opinions or sinful expressions. I am not so bereft of common understanding, as not to be able to distinguish between good and evil; and therefore if I have uttered, or should utter, any perverse words, I should apprehend them to be so as well as you do.
Read Matthew Poole on Job 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 6:30 Is there iniquity in my tongue? cannot my taste discern perverse things?Ver. 30. Is there iniquity in my tongue?] Yea, or else you shall pass for a perfect man, and well able to bridle the whole body, James 3:2. St Paul, Romans 3:13, anatomizing a natural man, standeth more upon the organs of speech, his tongue, lips, mouth, throat, &c., than upon all the other members. But Job was a perfect and an upright man, Job 1:1, he had said he would take heed to his ways, that he sinned not with his tongue, Psalms 39:1, he was also convinced of this, that if any man seem to be religious, and bridle not his tongue, that man’ s religion was in vain, James 1:26. He did not therefore…
Read John Trapp on Job 6 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) Is there iniquity?—Or, injustice in my tongue? Is my taste so perverted that it cannot perceive what is perverse? “Ye appear to think that I am wholly incapable of judging my own cause because it is my own; but if ye will only condescend to return in due course, ye shall find that I know what is right as well as you, and that there is no more vicious reasoning in me than there is with you, and probably less.” It is difficult to draw out the argument of Job in the logical form of our Western thought, and to trace the line of connection running through it. If we look at it in detail—as we must in order to explain it—then we are apt to look at it piecemeal, and miss the thread; but in…
Read Charles John Ellicott on Job 6 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. Is there iniquity in my tongue?] Am I not an honest man? and if in my haste my tongue had uttered falsity, would not my conscience discern it? and do you think that such a man as your friend is would defend what he knew to be wrong? I HAVE done what I could to make this chapter plain, to preserve the connection, and show the dependence of the several parts on each other; without which many of the sayings would have been very obscure. The whole chapter is an inimitable apology for what he had uttered, and a defence of his conduct. This might have ended the controversy, had not his friends been determined to bring him in guilty. They had prejudged his cause, and assumed a certain…
Read AdamClarke on Job 6 →
CambridgeThe Cambridge Bible for Schools and Colleges30. In Job 6:28 Job asseverated that he spoke truth in affirming his innocence. In Job 6:29 he affirmed that he had right on his side in his plea against God, in other words that he was wrongly afflicted. This verse, therefore, can hardly be a new assertion that he speaks the truth when he affirms his innocence; it must refer to a point further back, and be, in the form of a question, an affirmation of his ability to say whether he is innocent or not, and to judge rightly regarding the nature of his afflictions. The question, Is there iniquity in my tongue? means Is my tongue perverted that it cannot distinguish? In the second clause “taste” or “palate” is not referred to as an organ of…
Read Cambridge on Job 6 →
Albert Barnes1798–1870Barnes' Notes on the BibleIs there iniquity in my tongue? - This is a solemn appeal to their consciences, and their own deep conviction that he was sincere.
Read Albert Barnes on Job 6 →The verse in English, compared — 16 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
Is there iniquity on my tongue? Can my mouth not discern malice?
Is there injustice on my tongue? Can’t my taste discern mischievous things?
Is there iniquity on my tongue? Can my mouth not discern malice?
Is there any falsehood on my lips? Can my mouth not discern evil things?
Tyndale line
Is there iniquity in my tongue? cannot my taste discern perverse things?
Is there injustice on my tongue? Cannot my taste discern mischievous things?
Is there injustice on my tongue? cannot my taste discern mischievous things?
Is there iniquity in my tongue? cannot my taste discern perverse things?
Strictly literal
Is there wrong in my tongue? cannot my taste discern mischievous things?
Is there in my tongue perverseness? Discerneth not my palate desirable things?
Is there perverseness in my tongue? Does my palate not discern calamity?”
Is there any wrong on my tongue? or should my palate not understand [if I spoke] what is iniquitous?
Is there evil on my tongue? Cannot my mouth detect malicious things?
From the Latin
And you shall not And iniquity in my tongue, neither shall folly sound in my mouth.
Simplified
I'm not telling lies—don't you think I wouldn't know if I was wrong?”
Is there evil in my tongue? is not the cause of my trouble clear to me?
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 agree in their wording for this verse, with all eight words matched in the Hebrew and Greek. This consistency indicates a shared understanding of Job's questioning of his integrity.
הֲיֵשׁ־ בִּלְשׁוֹנִ֥י עַוְלָ֑ה אִם־ חִ֝כִּ֗י לֹא־ יָבִ֥ין הַוּֽוֹת׃
8 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 6:30
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.
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
Part | Part — ParticleHTi/Acbsa
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp1bs
The Hebrew word עָ֫וֶל (*evel*) and its variant עַוְלָה (*avlah*) both denote concepts of injustice and unrighteousness. They encompass moral evil, including violent deeds and wrongful speech. The entries highlight their usage as nouns, with no significant disagreement among lexicons.
עָ֫וֶל n.m. injustice, unrighteousness
base
עַוְלָה n.f. injustice, unrighteousness, wrong
base
H5766a עָ֫וֶל injustice, unrighteousness H5766b עַוְלָה injustice, unrighteousness, wrong
5766 `evel eh'-vel
or lavel {aw'-vel}; and (feminine) lavlah {av-law'}; or owlah
{o-law'}; or .olah {o-law'}; from 5765; (moral)
evil:--iniquity, perverseness, unjust(-ly),
unrighteousness(-ly); wicked(-ness).
see HEBREW for 05765
עָ֫וֶל (e.vel) — injustice.
injustice, unrighteousness
Another spelling of av.lah (עַוְלָה "injustice" H5766B)
עַוְלָה (av.lah) — injustice.
1) injustice, unrighteousness, wrong
1a) violent deeds of injustice
1b) injustice (of speech)
1c) injustice (generally)
N-cs — Noun common · feminine singular absoluteHNcfsa
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
חֵךְ (chek) refers to the palate or roof of the mouth, encompassing meanings related to taste and the mouth as an organ for speech and kissing. The entries consistently describe it as relating to the mouth and taste, with no significant disagreement among the lexicons.
חֵךְ n.m. palate, roof of mouth, gums
base
H2441 חֵךְ
2441 chek khake
probably from 2596 in the sense of tasting; properly, the
palate or inside of the mouth; hence, the mouth itself (as the
organ of speech, taste and kissing):--(roof of the) mouth,
taste.
see HEBREW for 02596
חֵךְ (chekh) — palate.
mouth, palate, taste, gums
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
di-zurn': Five Hebrew words are thus translated: bin, yadha`, nakhar, ra'ah and shama`. It may simply mean "observe" (bin), "I discerned among the youths" (Pr 7:7); or discriminating knowlege, "A wise man's heart discerneth time and judgment" (Ec 8:5, yadha`); "He discerned him not, because his hands," etc. (Ge 27:23, nakhar); "Then shall ye return and discern between the righteous and the wicked" (Mal 3:18, ra'ah); "So is my lord the king to discern good," etc. (2Sa 14:17, shama`). In the New Testament the words anakrino, diakrino and dokimazo are thus translated, expressing close and distinct acquaintance with or a…
הַוָּה (havvah) primarily means 'desire,' often with a negative connotation, indicating a bad or wicked desire. It can also refer to a 'chasm' or figuratively to destruction and calamity. The word is built from the root associated with eager coveting and falling into ruin.
הַוָּה n.f. 1. desire; 2. chasm, fig. destruction
base
H1942 הַוָּה 1. desire; 2. chasm, fig. destruction
1942 havvah hav-vaw'
from 1933 (in the sense of eagerly coveting and rushing upon;
by implication, of falling); desire; also ruin:--calamity,
iniquity, mischief, mischievous (thing), naughtiness, naughty,
noisome, perverse thing, substance, very wickedness.
see HEBREW for 01933
הַוָּה (hav.vah) — desire.
1) desire
1a) desire (in bad sense)
2) chasm (fig. of destruction)
2a) engulfing ruin, destruction, calamity
N-fp — Noun common · feminine plural absoluteHNcfpa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
