Daniel 10:15 — Word Study
WLCוּבְדַבְּר֣וֹ עִמִּ֔י כַּדְּבָרִ֖ים הָאֵ֑לֶּה נָתַ֧תִּי פָנַ֛י אַ֖רְצָה וְנֶאֱלָֽמְתִּי׃
BSAWhile he was speakingdâbar [communicating, uttering] theseʼêl-leh wordsdâbâr [things, matters] to meʻim I setnâthan■ [gave, turned] my facepânîym [presence, countenance] toward the groundʼerets [earth, land] and became speechlessʼâlam■ [was, dumb, mute, unable to say anything]
| Greek | English | Parsing |
|---|---|---|
| וּבְדַבְּר֣וֹ | and when spoke he | Conjunction, preposition, verb piel infinitive construct common |
| עִמִּ֔י | with me | Preposition, suffix |
| כַּדְּבָרִ֖ים | according to the words | Preposition, noun common masculine plural absolute |
| הָאֵ֑לֶּה | these | Particle, particle |
| נָתַ֧תִּי | I put | Verb, Qal, perfect first person common singular |
| פָנַ֛י | face my | Noun common masculine plural construct, suffix |
| אַ֖רְצָה | [the] ground towards | Noun common feminine singular absolute, suffix |
| וְנֶאֱלָֽמְתִּי׃ | and I was dumb | Verb, Niphal, sequential perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | While he was speaking these words to me, I set my face toward the ground and became speechless. |
| KJV | And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. |
| ASV | And when he had spoken unto me according to these words, I set my face toward the ground, and was dumb. |
| YLT | 'And when he speaketh with me about these things, I have set my face toward the earth, and have been silent; |
| WEB | When he had spoken these words to me, I set my face toward the ground and was mute. |
| BBE | And after he had said these words to me, I kept my face turned to the earth and was unable to say anything. |
Where they part company is נֶאֱלָֽמְתִּי — see How Translations Differ.
The sentence begins with the main action followed by the result of that action, illustrating the cause and effect in Daniel's experience.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 — Daniel 10:15
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 — Daniel's Vision and Responsegenerated
Daniel 10:15 describes a moment when Daniel is addressed by a heavenly messenger. As the angel speaks to him about future events, Daniel reacts by turning his face toward the ground, indicating humility and reverence, and he becomes speechless. This moment reflects the profound impact of divine revelation, similar to other instances in the Scriptures where individuals encounter God or His messengers, such as in Isaiah 6:5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 10:9 | I heard the sound of his words, and as I listened, I fell into a deep sleep, with my face to the ground. |
| 2 | Daniel 8:18 | While he was speaking with me, I fell into a deep sleep, with my face to the ground. Then he touched me, helped me to my feet, |
| 3 | Ezekiel 24:27 | On that day your mouth will be opened to him who has escaped; you will speak and no longer be mute. So you will be a sign to them, and they will know that I am the LORD.” |
| 4 | Ezekiel 33:22 | Now the evening before the fugitive arrived, the hand of the LORD was upon me, and He opened my mouth before the man came to me in the morning. So my mouth was opened and I was no longer mute. |
| 5 | Luke 1:20 | And now you will be silent and unable to speak until the day this comes to pass, because you did not believe my words, which will be fulfilled at their proper time.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — דָבַר, u.ve.da.be.Rogenerated
The verb דָבַר (dabar) means 'to speak' and encompasses a range of actions including declaring, commanding, and conversing. It is used here to describe the act of the angel communicating important words to Daniel.
The construction emphasizes the act of speaking as a significant moment, where the content of the message is critical for understanding Daniel's subsequent reaction.
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.
Sentence Structuregenerated
The main verb דַבְּר֣וֹ governs the sentence, with a series of phrases that describe Daniel's actions. The structure highlights the sequence of communication and response.
The prepositional phrases provide context for Daniel's physical posture and emotional state, emphasizing his humility and inability to respond verbally.
Septuagint Backgroundgenerated
The Septuagint translates דָבַר as λαλῆσαι (
The use of ἐσιώπησα for נֶאֱלָֽמְתִּי suggests a focus on silence or being mute, which captures Daniel's reaction effectively.
In plain words — the whole versegenerated
Daniel 10:15 describes how Daniel, while receiving a message from a heavenly being, turns his face to the ground and becomes unable to speak. This moment reflects the weight of the message he is receiving and his humble response to divine communication.
Frequently Asked Questionsgenerated
Daniel's speechlessness indicates the overwhelming nature of the divine message he received, reflecting a common response to encounters with the holy.
Turning his face toward the ground signifies humility and reverence in the presence of a divine being.
Similar to other figures in Scripture, like Isaiah and Ezekiel, Daniel's reaction shows the profound impact of divine revelation on human beings.
Daniel's response teaches us about the importance of humility when encountering divine truth and the weight of the messages we receive.
Reflection Questionsgenerated
- How do I respond when I feel overwhelmed by a message or revelation?
- What does humility look like in my life when I encounter difficult truths?
- In what ways can I prepare myself to receive messages that may challenge or change me?
- How can I cultivate a deeper awareness of God's presence in my daily life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 10:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when he had spoken such words unto me,.... As before related, concerning the contest between him and the prince of Persia; and especially concerning what would befall the people of the Jews in
Read John Gill on Daniel 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when he had spoken such words unto me, I set my face toward the ground, and I became dumb.
Read Robert Jamieson on Daniel 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe was not yet quite free of all his fear, of which we heard, ; haply this pressed him down the more, when he considered the majesty of the angel, the greatness of the vision, and his own frailty; this transported him with astonishment; and above all, that he saw so much of God in it, in his favour to him and his poor church.
Read Matthew Poole on Daniel 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 10:15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.Ver. 15. I set my face toward the ground, and I became dumb.] Coharrui totus, et vex faucibus haesit. See how deeply God’ s darlings are again affected at the hearing of his holy Word.
Read John Trapp on Daniel 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) I set my face.—The conduct of Daniel described in this verse is not to be ascribed to his fear, for that had been already driven away (Daniel 10:12), but to his reverence for the majestic person who was before him, and to the gratitude that he felt for the answer to his prayer. (Comp. Daniel 9:3-4.)
Read Charles John Ellicott on Daniel 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. I set my face toward the ground] He was standing upright, Daniel 10:11, and he now bent his body in reverence, and looked down upon the ground. And became dumb.] Found himself unable to speak.
Read AdamClarke on Daniel 10 →CambridgeThe Cambridge Bible for Schools and Colleges15. In spite of the command not to fear (Daniel 10:12), and the encouraging nature of the words which followed (especially Daniel 10:12), Daniel does not recover his composure; and is only gradually reassured in the sequel (Daniel 10:16-19). I set …, and was dumb] As yet, he stood with his eyes fixed on the ground, dreading to look up and speechless.
Read Cambridge on Daniel 10 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd when he had spoken such words ... - Daniel was naturally overcome by the communication which had been made to him. The manner in which the prayer was answered seems to have been entirely different from what he had expected.
Read Albert Barnes on Daniel 10 →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
While he was speaking these words to me, I set my face toward the ground and became speechless.
When he had spoken these words to me, I set my face toward the ground and was mute.
While he was speaking these words to me, I set my face toward the ground and became speechless.
While he was saying this to me, I was flat on the ground and unable to speak.
Tyndale line
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.
And when he had spoken unto me according to these words, I set my face toward the ground, and was dumb.
and when he had spoken unto me according to these words, I set my face toward the ground, and was dumb.
And when he had spoken such words to me, I set my face towards the ground, and I became dumb.
And when he spake these wordes vnto me, I set my face towarde the grounde, and helde my tongue.
Strictly literal
And as he was speaking with me according to these words, I set my face toward the ground, and I became dumb.
'And when he speaketh with me about these things, I have set my face toward the earth, and have been silent;
And when he speaks with me about these things, I have set my face toward the earth, and have been silent;
And when he spoke unto me such words, I directed my face toward the ground, and I became dumb.
While he was speaking to me using these words, I turned my face toward the ground and was unable to speak.
From the Latin
And when he was speaking such words to me, I cast down my countenance to the ground, and held my peace.
Simplified
As he told me this I remained there with my face to the ground and couldn't say a word.
And after he had said these words to me, I kept my face turned to the earth and was unable to say anything.
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 of Daniel 10:15 reads: "וּבְדַבְּר֣וֹ עִמִּ֔י כַּדְּבָרִ֖ים הָאֵ֑לֶּה נָתַ֧תִּי פָנַ֛י אַ֖רְצָה וְנֶאֱלָֽמְתִּי׃" The Septuagint agrees closely with the Masoretic Text, matching all eight words in a word-by-word correspondence, although its word order and articles differ. The Dead Sea Scrolls, specifically 4Q114 and 6Q7, also show agreement with the Masoretic Text, with minor variations and some words supplied by editors due to damage. Overall, the primary witnesses are consistent in meaning and content, affirming the text's integrity across these ancient sources.
וּבְדַבְּר֣וֹ עִמִּ֔י כַּדְּבָרִ֖ים הָאֵ֑לֶּה נָתַ֧תִּי פָנַ֛י אַ֖רְצָה וְנֶאֱלָֽמְתִּי׃
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.
וכדבר׳ו [עמ׳י] [כדברים] [האלה] [נתתי] [פנ׳י] [ארצ׳ה] [ונאלמתי]
nothing on the leather here — 1 partly restored, 7 supplied entire by an editor.
[ובדבר׳ו] [עמ׳י] [כדברים] [האלה] נתתי אפ׳י ארצ׳ה [ונאלמתי]
3 words on the leather — 5 supplied entire by an editor.
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 Daniel 10:15
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.
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Conj | Prep | V-Piel-Inf-a | Suff — Conjunction · preposition · verb piel infinitive construct common · suffixHC/R/Vpcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Suff — Preposition · suffixHR/Sp1bs
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
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Art | Pron — Particle · particleHTd/Tm
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs | Suff — Noun common feminine singular absolute · suffixHNcfsa/Sd
אָלַם (alam) is a Hebrew verb meaning to bind, with a specific nuance in the Niph'al form of being dumb or tongue-tied. The entries indicate that it can refer to both the act of binding and the state of being silenced. There is no significant disagreement among the lexicons regarding its meanings.
[אָלַם] vb. bind
Niph. (be bound =) be dumb
Pi. Pt. bind
base
H481 אָלַם bind. Niph. be dumb
481 'alam aw-lam'
a primitive root; to tie fast; hence (of the mouth) to be
tongue-tied:--bind, be dumb, put to silence.
אָלַם (a.lam) — be dumb.
1) to bind
1a) (Niphal)
1a1) to be dumb
1a2) to be bound
1b) (Piel) binding (part.)
Conj | V-Niphal-Perf-1cs — Verb · Niphal · sequential perfect first person common singularHc/VNq1cs
dum (alam, 'illem, literally, "tied in the tongue"; kophos): Used either as expressing the physical condition of speechlessness, generally associated with deafness, or figuratively as meaning the silence produced by the weight of God's judgments (Ps 39:2-9; Da 10:15) or the oppression of external calamity (Ps 38:13). As an adjective it is used to characterize inefficient teachers destitute of spirituality ("dumb dogs," Isa 56:10). The speechlessness of Saul's companions (Ac 9:7) was due to fright; that of the man without the wedding garment was because he had no excuse to give (
Dumb
From natural infirmity (Ex. 4:11); not knowing what to say (Prov. 31:8); unwillingness to speak (Ps. 39:9; Lev. 10:3). Christ repeatedly restored the dumb (Matt. 9:32, 33; Luke 11:14; Matt. 12:22) to the use of speech.