Job 14:13 — Word Study
WLCמִ֤י יִתֵּ֨ן׀ בִּשְׁא֬וֹל תַּצְפִּנֵ֗נִי תַּ֭סְתִּירֵנִי עַד־ שׁ֣וּב אַפֶּ֑ךָ תָּ֤שִׁ֥ית לִ֖י חֹ֣ק וְתִזְכְּרֵֽנִי׃
BSAIf onlymîy You would hide metsâphan▸ [conceal, keep secret] in Sheolshᵉʼôwl [the underworld, grave] and conceal meçâthar▸ [treasure, store] untilʻad Your angerʼaph [wrath] has passedshûwb [turned back, returned] If only You would appointshîyth▸ [set, place] a timechôq [statute, decree] and then remember mezâkar▸ [recall, mark]
| Greek | English | Parsing |
|---|---|---|
| מִ֤י | who? | Pronoun |
| יִתֵּ֨ן׀ | will he give | Verb, Qal, imperfect third person masculine singular |
| בִּשְׁא֬וֹל | in Sheol | Preposition, noun common both singular absolute |
| תַּצְפִּנֵ֗נִי | you will hide me | Verb hiphil imperfect second person masculine singular, suffix |
| תַּ֭סְתִּירֵנִי | you will conceal me | Verb hiphil imperfect second person masculine singular, suffix |
| עַד־ | until | Preposition |
| שׁ֣וּב | turns back | Verb, Qal, infinitive construct common |
| אַפֶּ֑ךָ | anger your | Noun common masculine singular construct, suffix |
| תָּ֤שִׁ֥ית | you will set | Verb, Qal, imperfect second person masculine singular |
| לִ֖י | for me | Preposition, suffix |
| חֹ֣ק | a limit | Noun common, masculine singular absolute |
| וְתִזְכְּרֵֽנִי׃ | and you will remember me | Conjunction, verb qal second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If only You would hide me in Sheol and conceal me until Your anger has passed! If only You would appoint a time for me and then remember me! |
| KJV | O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me! |
| ASV | Oh that thou wouldest hide me in Sheol, That thou wouldest keep me secret, until thy wrath be past, That thou wouldest appoint me a set time, and remember me! |
| YLT | O that in Sheol Thou wouldest conceal me, Hide me till the turning of Thine anger, Set for me a limit, and remember me. |
| WEB | “Oh that you would hide me in Sheol, that you would keep me secret until your wrath is past, that you would appoint me a set time and remember me! |
| BBE | If only you would keep me safe in the underworld, putting me in a secret place till your wrath is past, giving me a fixed time when I might come to your memory again! |
The translations agree on the essence of Job's plea, emphasizing concealment in Sheol and the desire for remembrance.
The verse features a main clause followed by two subordinate phrases, highlighting Job's desires and requests.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
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 — Job 14:13
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 Lament on Deathgenerated
Job 14:13 reflects Job's anguish and desire for respite from God's wrath. He wishes to be hidden in Sheol, a place of the dead, until God's anger passes. This verse captures Job's plea for a reprieve from his suffering and his hope for eventual remembrance by God, which is a recurring theme throughout the book of Job as he grapples with the nature of suffering and divine justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 3:17–19 | There the wicked cease from raging, and there the weary find rest. |
| 2 | Isaiah 57:1–2 | The righteous perish, and no one takes it to heart; devout men are swept away, while no one considers that the righteous are guided from the presence of evil. |
| 3 | Isaiah 12:1 | In that day you will say: “O LORD, I will praise You. Although You were angry with me, Your anger has turned away, and You have comforted me. |
| 4 | Isaiah 26:20–21 | Go, my people, enter your rooms and shut your doors behind you. Hide yourselves a little while until the wrath has passed. |
| 5 | Mark 13:32 | No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שְׁאוֹל, bish.'olgenerated
The term שְׁאוֹל (sh'owl) refers to the underworld or grave, a place where the dead reside. It is often associated with punishment and the absence of God's praise, indicating a state of degradation. In this verse, Job's reference to Sheol signifies his wish for a refuge from his current anguish and a desire for peace.
The use of שְׁאוֹל emphasizes the finality of death and the hope for a time when God's anger will be turned away, allowing for remembrance and restoration. Job's longing for concealment in Sheol reflects his deep distress and the human desire for relief from suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains multiple clauses, with the main action revolving around the verbs יִתֵּן (will he give) and תַּצְפִּנֵ֗נִי (you will hide me). The structure emphasizes Job's desires and requests, showing a progression from concealment to remembrance.
The arrangement of the clauses suggests a rhythm in Job's thought process, moving from a plea for hiding in Sheol to a request for a future appointment and remembrance, illustrating the depth of his longing for relief.
Septuagint Backgroundgenerated
The Septuagint translates שְׁאוֹל as ᾅδῃ (Hades), which carries a similar connotation of the realm of the dead. This choice indicates a continuity in the understanding of Sheol as a place of concealment and separation from the living.
The LXX's use of παύσηταί for Job's plea to have God's anger turn back reflects an interpretative nuance, suggesting a cessation of divine wrath, which aligns with Job's desire for relief.
In plain words — the whole versegenerated
Job 14:13 reveals Job's desire to be hidden in Sheol until God's anger passes. He wishes for a time when he will be remembered again, expressing his deep longing for relief from suffering and the hope for eventual restoration.
Frequently Asked Questionsgenerated
Job is expressing a desire to escape his suffering by being concealed in the realm of the dead, Sheol, until God's anger subsides.
Job longs for a time when he will be recalled by God, indicating his hope for restoration and relief from his current anguish.
Sheol refers to the underworld or grave, a place where the dead reside, often associated with punishment and separation from God.
Job's request to be hidden in Sheol illustrates the deep anguish and desire for relief that many experience in times of suffering.
Reflection Questionsgenerated
- In what ways do I seek refuge during difficult times, similar to Job's plea for concealment?
- How can I find hope in the midst of suffering, as Job does in his longing for remembrance?
- What does it mean to me that God can turn away His anger, and how does that shape my understanding of His character?
- How can I support others who are suffering, reflecting the compassion that Job seeks?
The early church on this verse — how the Fathers read it
Early church fathers reference Job's lament to discuss themes of suffering and divine justice, providing insights into the interpretation of this verse.
Ver. 13. O that Thou wouldest defend me in hell! That before the coming of the Mediator between God and man, every person, though he might have been of a pure and approved life, descended to the prisons of hell, there can be no doubt;Early Church Fathers on Job 14 →
The meaning is, “Oh that in the time when you were inflamed with rage against me, you would have kept me in custody in the netherworld—there, in fact,Early Church Fathers on Job 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 14:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd that thou wouldest hide me in the grave,.... The house appointed for all living, which some understand by the "chambers" in Isaiah 26:20; The cemeteries or dormitories of the saints, where they
Read John Gill on Job 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!
Read Robert Jamieson on Job 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the grave; either, 1. In some dark vault under ground, such as good men hide themselves in times of persecution, . Lord, hide me in some hiding place from thy wrath, and all the intolerable effects of it, which are upon me; for I cannot be hid from thee, but by thee. Or, 2. In the grave, properly so called. Though I know life once lost is irrecoverable, yet I heartily desire death, rather than to continue in these torments. And if the next words and wish seem to suppose the continuance of his life, that is not strange; for he speaks like one almost distracted with his miseries, sometimes wishing one thing, sometimes another and the quite contrary, as such persons use to do. And these…
Read Matthew Poole on Job 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 14:13 O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!Ver. 13. O that thou wouldest hide me in the grave] As in a sweet and safe repository ( Sepulchrum est quasi scrinium vel capsa in quam reponitur corpus), sanctuary! my soul meanwhile living and reigning with thee in heaven, expecting a glorious resurrection, and saying, How long, Lord, holy and true? The fable or fancy of Psychopannychia hath been long since hissed out, though lately revived by some libertines, that last brood of Beelzebub; our mortalists especially, who say, that the body and soul die together. But what…
Read John Trapp on Job 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. O that thou wouldest hide me in the grave] Dreadful as death is to others, I shall esteem it a high privilege; it will be to me a covert from the wind and from the tempest of this affliction and distress. Keep me secret] Hide my soul with thyself, where my enemies cannot invade my repose; or, as the poet expresses it: - "My spirit hide with saints above, My body in the tomb." Job does not appear to have the same thing in view when he entreats God to hide him in the grave; and to keep him secret, until his wrath be past. The former relates to the body; the latter to the spirit. That thou wouldest appoint me a set time] As he had spoken of the death of his body before, and the…
Read AdamClarke on Job 14 →CambridgeThe Cambridge Bible for Schools and Colleges13–15. Having pursued the destiny of man through all its steps down to its lowest, its complete extinction in death, Job, with a revulsion created by the instinctive demands of the human spirit, rises to the thought that there might be another life after this one. This thought is expressed in the form of an impassioned desire. To understand these verses the Hebrew conception of death must be remembered. Death was not an end of personal existence: the dead person subsisted, he did not live. He descended into Sheol, the abode of deceased persons. His existence was a dreamy shadow of his past life. He had no communion with the living, whether men or God; comp. Job 3:12-19; Job 10:21-22, Job…
Read Cambridge on Job 14 →Albert Barnes1798–1870Barnes' Notes on the BibleOh that thou wouldest hide me in the grave; - compare the notes at Job 3:11 ff. Hebrew “in Sheol” - ב־שׁאול bı̂-she'ôl.
Read Albert Barnes on Job 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleFourth strophe — Job’s abiding faith in God’s deep love for his intelligent creatures illumes the regions of the dead with the hope that the time shall come when God’s wrath will “turn,” and the dead
Read Daniel Denison Whedon on Job 14 →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 only You would hide me in Sheol and conceal me until Your anger has passed! If only You would appoint a time for me and then remember me!
“Oh that you would hide me in Sheol, that you would keep me secret until your wrath is past, that you would appoint me a set time and remember me!
If only You would hide me in Sheol and conceal me until Your anger has passed! If only You would appoint a time for me and then remember me!
“O that you would hide me in Sheol, and conceal me till your anger has passed! O that you would set me a time and then remember me!
Tyndale line
O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!
Oh that thou wouldest hide me in Sheol, That thou wouldest keep me secret, until thy wrath be past, That thou wouldest appoint me a set time, and remember me!
Oh that thou wouldest hide me in Sheol, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!
O that thou wouldst hide me in the grave, that thou wouldst keep me secret, until thy wrath is past, that thou wouldst appoint me a set time, and remember me!
Oh that thou wouldest hide me in the graue, and keepe me secret, vntill thy wrath were past, and wouldest giue me terme, and remember me.
Strictly literal
Oh that thou wouldest hide me in Sheol, that thou wouldest keep me secret until thine anger be past, that thou wouldest appoint me a set time, and remember me, —
O that in Sheol Thou wouldest conceal me, Hide me till the turning of Thine anger, Set for me a limit, and remember me.
O that You would conceal me in Sheol, || Hide me until the turning of Your anger, || Set a limit for me, and remember me.
Oh who would grant that thou mightest hide me in the nether world, that thou mightest conceal me, until thy wrath be appeased, that thou mightest set for me a fixed time, and remember me then!
Oh, that you would hide me away in Sheol away from troubles, and that you would keep me in private until your wrath is over, that you would set me a fixed time to stay there and then call me to mind!
From the Latin
Who will grant me this, that thou mayst protect me in hell, and hide me till thy wrath pass, and appoint me a. time when thou wilt remember me?
Simplified
I wish you would hide me in Sheol; conceal me there until your anger is gone. Set a definite time for me there, and remember me!
If only you would keep me safe in the underworld, putting me in a secret place till your wrath is past, giving me a fixed time when I might come to your memory again!
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 have significant agreement, with the Septuagint capturing the essence of Job's plea. However, the Dead Sea Scrolls show some variations, with several words partially restored, indicating that while the core message remains consistent, textual transmission has introduced some differences.
מִ֤י יִתֵּ֨ן׀ בִּשְׁא֬וֹל תַּצְפִּנֵ֗נִי תַּ֭סְתִּירֵנִי עַד־ שׁ֣וּב אַפֶּ֑ךָ תָּ֤שִׁ֥ית לִ֖י חֹ֣ק וְתִזְכְּרֵֽנִי׃
9 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.
[מי] [יתן] בשאל [תצפנ׳ני] [תסתיר׳ני] [עד] [שוב] [אפ׳ך] [תשית] [ל׳י] חק ותזכר׳ני
1 word on the leather — 2 partly restored, 9 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 Job 14:13
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
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)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
שְׁאוֹל (sh'owl) refers to the underworld or the realm of the dead in Hebrew. It encompasses concepts such as hell, the grave, and a pit, often associated with punishment for the wicked and a place from which the righteous are not abandoned. The term implies a location of extreme degradation and is noted for its lack of praise for God.
שְׁאוֹל, שְׁאֹל n.f. Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
base
H7585 שְׁאוֹל, שְׁאֹל Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
7585 sh'owl sheh-ole'
or shol {sheh-ole'}; from 7592; Hades or the world of the
dead (as if a subterranean retreat), including its accessories
and inmates:--grave, hell, pit.
see HEBREW for 07592
שְׁאוֹל (she.ol) — hell: Sheol.
Sheol, underworld, grave, hell, pit
1a) the underworld
1b) Sheol-the OT designation for the abode of the dead
1b1) place of no return
1b2) without praise of God
1b3) wicked sent there for punishment
1b4) righteous not abandoned to it
1b5) of the place of exile (fig)
1b6) of extreme degradation in sin
Prep | N-proper — Preposition · noun common both singular absoluteHR/Ncbsa
she'-ol (she'ol):
1. The Name
2. The Abode of the Dead
(1) Not a State of Unconsciousness
(2) Not Removed from God's Jurisdiction
(3) Relation to Immortality
3. Post-canonical Period
1. The Name:
Sheol
(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)
→ See HELL (Hades)
צָפַן (tsaphan) is a Hebrew verb meaning to hide or treasure up. It can refer to hiding something by covering it, storing it, or keeping it secret. The word has various forms, including Qal (to hide), Niphal (to be hidden), and Hiphil (to hide from discovery). It conveys both protective and secretive connotations.
צָפַן vb. hide, treasure up
Qal
trans. hide
intrans. lie hid, lurk
Niph. be hidden from before
Hiph. hide
base
H6845 צָפַן hide, treasure up
6845 tsaphan tsaw-fan'
a primitive root; to hide (by covering over); by implication,
to hoard or reserve; figuratively to deny; specifically
(favorably) to protect, (unfavorably) to lurk:--esteem,
hide(-den one, self), lay up, lurk (be set) privily, (keep)
secret(-ly, place).
צָפַן (tsa.phan) — to treasure.
1) to hide, treasure, treasure or store up
1a)(Qal)
1a1) to hide, treasure, treasure up
1a2) to lie hidden, lurk
1b) (Niphal) to be hidden, be stored up
1c) (Hiphil) to hide, hide from discovery
V-Hiphil-Imperf-2ms | Suff — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp1bs
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
V-Hiphil-Imperf-2ms | Suff — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp1bs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
חֹק (choq) refers to something prescribed, such as a statute, ordinance, or limit. It encompasses a range of meanings, including prescribed tasks, portions, and decrees, whether from God or man. The plural form, חֻקִּים, denotes multiple enactments or statutes. The entries consistently emphasize its legal and prescriptive nature.
חֹק 127 n.m. something prescribed, a statute or due
prescribed task
prescribed-portion or allowance of food
action prescribed for oneself, resolve
prescribed due of the priest from offerings
prescribed limit, boundary
enactment, decree, ordinance of either God or man
pl. חֻקִּים enactments, statutes of a law
base
H2706 חֹק something prescribed, a statute or due . prescribed task
. prescribed-portion or allowance of food
. action prescribed for oneself, resolve
. prescribed due of the priest from offerings
. prescribed limit, boundary
. enactment, decree, ordinance of either God or man
. pl. חֻקִּים enactments, statutes of a law
2706 choq khoke
from 2710; an enactment; hence, an appointment (of time,
space, quantity, labor or usage):--appointed, bound,
commandment, convenient, custom, decree(-d), due, law,
measure, X necessary, ordinance(- nary), portion, set time,
statute, task.
see HEBREW for 02710
חֹק (choq) — statute: decree.
: decree
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: portion.
: portion
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: allotment.
: allotment/boundary
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
Conj | V-Qal-Imperf-2ms | Suff — Conjunction · verb qal second person masculine singular · suffixHC/Vqu2ms/Sp1bs