Job 10:15 — Word Study
WLCאִם־ רָשַׁ֡עְתִּי אַלְלַ֬י לִ֗י וְ֭צָדַקְתִּי לֹא־ אֶשָּׂ֣א רֹאשִׁ֑י שְׂבַ֥ע קָ֝ל֗וֹן וּרְאֵ֥ה עָנְיִֽי׃
BSAIfʼim I am guiltyrâshaʻ■ [be wicked, have done evil] woeʼalᵉlay [alas, deep sorrow] And even if I am righteoustsâdaq [just, upright] I cannotlôʼ liftnâsâʼ▸ [raise, exalt] my headrôʼsh [as a sign of confidence] [I am] fullsâbêaʻ [sated, completely filled] of shameqâlôwn [dishonor, ignominy] and aware ofrâʼeh△ [see, perceive] my afflictionʻŏnîy [misery, trouble]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| רָשַׁ֡עְתִּי | I am guilty | Verb, Qal, perfect first person common singular |
| אַלְלַ֬י | woe! | Particle |
| לִ֗י | to me | Preposition, suffix |
| וְ֭צָדַקְתִּי | and I have been righteous | Verb, Qal, sequential perfect first person common singular |
| לֹא־ | not | Particle |
| אֶשָּׂ֣א | I will lift up | Verb, Qal, imperfect first person common singular |
| רֹאשִׁ֑י | head my | Noun common masculine singular construct, suffix |
| שְׂבַ֥ע | surfeited of | Adj |
| קָ֝ל֗וֹן | shame | Noun common, masculine singular absolute |
| וּרְאֵ֥ה | and see | Conjunction, verb qal imperative second person masculine singular |
| עָנְיִֽי׃ | affliction my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If I am guilty, woe to me! And even if I am righteous, I cannot lift my head. I am full of shame and aware of my affliction. |
| KJV | If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head. I am full of confusion; therefore see thou mine affliction; |
| ASV | If I be wicked, woe unto me; And if I be righteous, yet shall I not lift up my head; Being filled with ignominy, And looking upon mine affliction. |
| YLT | If I have done wickedly — woe to me, And righteously — I lift not up my head, Full of shame — then see my affliction, |
| WEB | If I am wicked, woe to me. If I am righteous, I still will not lift up my head, being filled with disgrace, and conscious of my affliction. |
| BBE | That, if I was an evil-doer, the curse would come on me; and if I was upright, my head would not be lifted up, being full of shame and overcome with trouble. |
Translations agree on the core meaning of guilt and shame in this verse.
The structure of the verse consists of a main clause followed by conditional and consequence clauses, illustrating Job's emotional state.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַלְלַי
verbרָשַׁע
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 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 — Job's Lamentgenerated
Job 10:15 is part of Job's heartfelt dialogue with God, expressing his anguish over his suffering. Job grapples with the tension of feeling guilty and yet striving for righteousness, highlighting the complexity of human emotions in the face of divine justice. This verse captures Job's deep sense of shame and his awareness of his affliction, which resonates with the themes of suffering and righteousness throughout the book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 10:7 | though You know that I am not guilty, and there is no deliverance from Your hand? |
| 2 | Job 9:29 | Since I am already found guilty, why should I labor in vain? |
| 3 | Job 27:7 | May my enemy be like the wicked and my opponent like the unjust. |
| 4 | Psalm 9:17 | The wicked will return to Sheol— all the nations who forget God. |
| 5 | Isaiah 3:11 | Woe to the wicked; disaster is upon them! For they will be repaid with what their hands have done. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — רָשַׁע, ra.Sha'.tigenerated
The verb רָשַׁע (rasha`) means to be wicked or to act wickedly. It encompasses various aspects of wrongdoing, indicating guilt and moral failure. Job uses this term to express his concern about being perceived as guilty before God, despite his efforts to live righteously.
This word is not merely about actions but also about the state of being guilty, which Job feels deeply. The context suggests that Job's acknowledgment of potential guilt is tied to his understanding of his affliction and shame.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses guilty for רָשַׁע, which is consistent with the KJV and ASV.
Sentence Structuregenerated
The main finite verb is רָשַׁעְתִּי (raSha'ti), I am guilty, which governs the emotional tone of the verse. This is followed by a series of clauses that express Job's feelings of woe and shame.
The structure of the verse shows a progression from Job's acknowledgment of guilt to his expression of shame and awareness of affliction, illustrating a flow of thought that deepens the emotional impact.
Septuagint Backgroundgenerated
The Septuagint translates רָשַׁע as ἁμαρτία, which means 'sin' or 'wrongdoing.' This choice broadens the implication of Job's guilt, suggesting a more general moral failing rather than just wickedness.
This interpretation may reflect a different understanding of righteousness and guilt in the Greek context, emphasizing the weight of sin more than the specific act of wickedness.
In plain words — the whole versegenerated
Job 10:15 reveals Job's struggle with his feelings of guilt and shame. He expresses that even if he is righteous, he cannot lift his head due to the weight of his affliction. This verse highlights the emotional turmoil Job faces as he grapples with his condition and his relationship with God.
Frequently Asked Questionsgenerated
Job is expressing his fear of being seen as guilty before God, reflecting his internal struggle with sin and righteousness.
Job feels overwhelmed by shame and affliction, which prevents him from displaying confidence or hope.
The word 'woe' indicates deep sorrow and lamentation, highlighting Job's distress over his situation.
Job's condition reflects his struggle to reconcile his suffering with his understanding of God's justice and righteousness.
Reflection Questionsgenerated
- In what ways do I struggle with feelings of guilt or shame in my own life?
- How can I find hope and confidence in God despite my afflictions?
- What does it mean to be righteous in the eyes of God, and how do I measure my own righteousness?
- How can I support others who are feeling overwhelmed by their circumstances, like Job?
The early church on this verse — how the Fathers read it
Gregory the Dialogist quotes this verse to emphasize Job's lament over his suffering and the weight of guilt.
If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head: I am full of affliction and misery. Yea,Early Church Fathers on Job 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 10:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf I be wicked, woe is me,.... In this world, and to all eternity; afflictions will abide me here, and everlasting wrath hereafter: these are the woes that belong to a wicked man; that is, a profane
Read John Gill on Job 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I sin, then thou markest me, and thou wilt not acquit me from mine iniquity. If I sin, then thou markest me. Job is perplexed because God "marks" every sin of his with such ceaseless rigour. If I sin ... if I be wicked.
Read Robert Jamieson on Job 10 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf I be wicked, i.e. an ungodly hypocrite, as my friends esteem me, then I am truly and extremely, and must be eternally, miserable. Righteous, i.e. an upright and good man: so, whether good or bad, all comes to one; I have no relief. Yet will I not lift up my head; or, yet can I not, &c; the future tense being used potentially; yet I have no comfort, nor confidence, or hopes of any good. Lifting up the head or face is oft mentioned as a sign of comfort and confidence, as ; as, on the contrary, grief and shame are described by its dejection or casting down. Confusion, or reproach, from my friends, and from others, , &c., and from God too, who casts me off, and makes me contemptible. I have…
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John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 10:15 If I be wicked, woe unto me; and [if] I be righteous, [yet] will I not lift up my head. [I am] full of confusion; therefore see thou mine affliction;Ver. 15. If I be wicked, woe unto me] Here he bringeth a dilemma, whereby he declareth himself every way miserable, saith Mercer; whether he be bad or good, suffer he must without remedy. "If I be wicked, woe unto me"; woe is the wicked man’ s portion; tell him so from me, saith God, Isaiah 3:10-11. Though he love not to hear on that ear, but can bless himself in his heart, when God curseth him with his mouth, Deuteronomy 29:19. And a godly man setteth the terror of sin’ s woes before his flesh, that slave, that must be frighted at…
Read John Trapp on Job 10 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. If I be wicked] I must meet with that punishment that is due to the workers of iniquity. If I be righteous] I am only in the state which my duty to my Creator requires me to be in; and I cannot therefore suppose that on this account I can deserve any thing by way of favour from the justice of my Maker. I am full of confusion] I am confounded at my state and circumstances. I know that thou art merciful, and dost not afflict willingly the children of men; I know I have not wickedly departed from thee; and yet I am treated by thee as if I were an apostate from every good. I am therefore full of confusion. See thou to my affliction; and bring me out of it in such a way as shall at…
Read AdamClarke on Job 10 →
CambridgeThe Cambridge Bible for Schools and Colleges15. if I be wicked] Better, were I wicked—guilty of great offences. Job cannot express what would be the punishment of greater sins were e guilty of them, but indicates its incalculable severity by the exclamation, Woe unto me! This the second supposition. and if I be righteous] Rather, and were I righteous. yet will I not lift up] Or, yet must I not lift up my head. I am full of confusion] The words to the end of the verse must mean, being filled with shame and beholding (or, and with the sight of) mine affliction. Were Job righteous he must not lift up his head in the consciousness of innocence or to protest against his being held guilty. This is the third supposition, which is further…
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Albert Barnes1798–1870Barnes' Notes on the BibleIf I be wicked, woe unto me - The meaning of this in this connection is, “I am full of perplexity and sorrow. Whether I am wicked or righteous, I find no comfort.
Read Albert Barnes on Job 10 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. I am full of confusion, etc. — It may also be rendered, being filled with shame and the sight of my misery.
Read Daniel Denison Whedon on Job 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
If I am guilty, woe to me! And even if I am righteous, I cannot lift my head. I am full of shame and aware of my affliction.
If I am wicked, woe to me. If I am righteous, I still will not lift up my head, being filled with disgrace, and conscious of my affliction.
If I am guilty, woe to me! And even if I am righteous, I cannot lift my head. I am full of shame and aware of my affliction.
If I am guilty, woe to me, and if I am innocent, I cannot lift my head; I am full of shame, and satiated with my affliction.
Tyndale line
If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head. I am full of confusion; therefore see thou mine affliction;
If I be wicked, woe unto me; And if I be righteous, yet shall I not lift up my head; Being filled with ignominy, And looking upon mine affliction.
If I be wicked, woe unto me; and if I be righteous, yet shall I not lift up my head; being filled with ignominy and looking upon mine affliction.
If I be wicked, woe to me; and if I be righteous, yet will I not lift up my head. I am full of confusion; therefore see thou my affliction;
If I haue done wickedly, wo vnto me: if I haue done righteously, I will not lift vp mine head, being full of confusion, because I see mine affliction.
Strictly literal
If I were wicked, woe unto me! and righteous, I will not lift up my head, being [so] full of shame, and beholding mine affliction; —
If I have done wickedly — woe to me, And righteously — I lift not up my head, Full of shame — then see my affliction,
If I have done wickedly—woe to me, || And righteously—I do not lift up my head, || Full of shame—then see my affliction,
If I be wicked, woe unto me: and if I be righteous, I can still not lift up my head; I am sated with disgrace, and ever seeing my affliction;
If I have acted wickedly, woe to me; and even if I acted righteously, I could not lift up my head, since I am filled with disgrace— see my affliction!
From the Latin
And if I be wicked, woe unto me: and if just, I shall not lift up my head, being filled with affliction and misery.
Simplified
If I'm guilty I'm in trouble, if I'm innocent I can't hold my head high because I'm totally disgraced as I look at my sufferings.
That, if I was an evil-doer, the curse would come on me; and if I was upright, my head would not be lifted up, being full of shame and overcome with trouble.
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 is preserved in the verse, while the Septuagint shows a partial correspondence, indicating differences in translation choices. The Septuagint does not fully capture the Hebrew structure, suggesting interpretative variations.
אִם־ רָשַׁ֡עְתִּי אַלְלַ֬י לִ֗י וְ֭צָדַקְתִּי לֹא־ אֶשָּׂ֣א רֹאשִׁ֑י שְׂבַ֥ע קָ֝ל֗וֹן וּרְאֵ֥ה עָנְיִֽי׃
5 of the 12 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 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.
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
רָשַׁע (rasha`) is a Hebrew verb meaning to be wicked or to act wickedly. It covers various aspects of wrongdoing, including being guilty and condemning others in both civil and ethical contexts. The entries indicate a distinction between its basic meaning of wickedness and its implications of guilt and condemnation.
[רָשַׁע] vb. denom. be wicked, act wickedly
Qal
be wicked, act wickedly
be guilty
Hiph.
condemn as guilty, in civil relations
condemn as guilty, in ethical and religious relations
act wickedly, in ethics and religious
base
H7561 רָשַׁע vb. denom. be wicked, act wickedly .. be wicked, act wickedly
. be guilty
. . condemn as guilty, in civil relations
. condemn as guilty, in ethical and religious relations
. act wickedly, in ethics and religious
7561 rasha` raw-shah'
a primitive root; to be (causatively, do or declare) wrong;
by implication, to disturb, violate:--condemn, make trouble,
vex, be (commit, deal, depart, do) wicked(-ly, -ness).
רָשַׁע (ra.sah) — be wicked.
1) to be wicked, act wickedly
1a) (Qal)
1a1) to be wicked, act wickedly
1a2) to be guilty, be condemned
1b) (Hiphil)
1b1) to condemn as guilty (in civil relations)
1b2) to condemn as guilty (in ethical or religious relations)
1b3) to act wickedly (in ethics and religion)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So…
אַלְלַי (allay) is an interjection expressing lament or grief, translating to 'woe!' or 'alas!'. It is likely derived through reduplication from another Hebrew word, and its usage conveys a sense of distress.
אַלְלַי interj. (prob. onomatop.) alas!, woe!
base
H480 אַלְלַי
480 'allay al-le-lah'ee
by reduplication from 421; alas!:--woe.
see HEBREW for 0421
אַלְלַי (al.lay) — woe!.
woe! alas!
Part — ParticleHTj
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
צָדֵק (tsadaq) is a Hebrew verb meaning to be just or righteous, encompassing a range of actions from justifying oneself to declaring others righteous. It appears in various forms, including Qal, Niphal, Piel, Hiphil, and Hithpael, indicating different nuances of justification and righteousness. The entries highlight its moral and forensic implications, but do not present significant disagreement.
[צָדֵק, צָדֹק] vb. denom. be just, righteous
Qal
have a just cause, be in the right
be justified
be just
be just, righteous
Niph. the holy place shall be put right
Pi. justify
Hiph.
do justice
declare righteous, justify
justify, vindicate the cause of, save
make righteous, turn to righteousness
Hithp. how shall we justify ourselves
base
H6663 צָדֵק, צָדֹק vb. denom. be just, righteous
6663 tsadaq tsaw-dak'
a primitive root; to be (causatively, make) right (in a moral
or forensic sense):--cleanse, clear self, (be, do)
just(-ice, -ify, -ify self), (be turn to) righteous(-ness).
צָדֵק (tsa.daq) — to justify.
1) to be just, be righteous
1a) (Qal)
1a1) to have a just cause, be in the right
1a2) to be justified
1a3) to be just (of God)
1a4) to be just, be righteous (in conduct and character)
1b) (Niphal) to be put or made right, be justified
1c) (Piel) justify, make to appear righteous, make someone righteous
1d) (Hiphil)
1d1) to do or bring justice (in administering law)
1d2) to declare righteous, justify
1d3) to justify, vindicate the cause of, save
1d4) to make righteous, turn to righteousness
1e) (Hithpael) to justify oneself
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
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
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
שָׂבֵעַ (sabea`) means sated or satisfied, with a nuance of being surfeited. It is derived from a root that conveys the idea of being full, and can carry both positive and negative connotations. The word appears in contexts that reflect a state of abundance or excess.
שָׂבֵעַ adj. sated, satisfied, surfeited
base
H7649 שָׂבֵעַ sated, satisfied, surfeited
7649 sabea` saw-bay'-ah
from 7646; satiated (in a pleasant or disagreeable
sense):--full (of), satisfied (with).
see HEBREW for 07646
שָׂבֵעַ (sa.ve.a) — sated.
1) sated, satisfied, surfeited
1a) sated, abounding, satisfied
1b) surfeited (bad sense)
Adj — AdjHAamsc
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…
קָלוֹן (qalown) refers to concepts of dishonor and shame, encompassing personal disgrace and national ignominy. It is derived from the root meaning associated with disgrace. The entries consistently highlight its negative connotations related to reputation and honor.
קָלוֹן n.m. ignominy, dishonour
base
H7036 קָלוֹן ignominy, dishonour
7036 qalown kaw-lone'
from 7034; disgrace; (by implication) the pudenda:--
confusion, dishonour, ignominy, reproach, shame.
see HEBREW for 07034
קָלוֹן (qa.lon) — dishonor.
1) shame, disgrace, dishonour, ignominy
1a) ignominy (of nation)
1b) dishonour, disgrace (personal)
N-ms — Noun common · masculine singular absoluteHNcmsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
רָאֶה (ra'eh) means 'seeing' or 'to see,' and is derived from the root word for sight, רָאָה (ra'ah). It primarily conveys the idea of experiencing something visually. The term appears in contexts such as Job 10:15.
[רָאֶה] adj. seeing, Jb 10:15
ref
H7202 רָאֶה
7202 ra'eh raw-eh'
from 7200; seeing, i.e. experiencing:--see.
see HEBREW for 07200
רָאֶה (ra.eh) — to see.
(Qal) seeing
Conj | V-Qal-Impv-2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
עֳנִי (oniy) refers to affliction, poverty, and misery. It is derived from the root word עָנָה (H6031), which relates to depression or trouble. The entries consistently emphasize its meanings related to suffering and hardship.
עֳנִי n.m. affliction, poverty
base
H6040 עֳנִי affliction, poverty
6040 `oniy on-ee'
from 6031; depression, i.e. misery: --afflicted(-ion),
trouble.
see HEBREW for 06031
עֳנִי (o.ni) — affliction.
1) affliction, poverty, misery
1a) affliction
1b) poverty
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
