Job 17:6 — Word Study
WLCוְֽ֭הִצִּגַנִי לִמְשֹׁ֣ל עַמִּ֑ים וְתֹ֖פֶת לְפָנִ֣ים אֶֽהְיֶֽה׃
BSAHe has made meyâtsag■ among the peopleʻam [nations, a multitude] [a man]hâyâh▸ in whose facepânîym [presence, before them] they spittôpheth△ [in contempt, to insult, as a sign of utter disdain, to show contempt]
| Greek | English | Parsing |
|---|---|---|
| וְֽ֭הִצִּגַנִי | and he has set me | Verb hiphil sequential perfect third person masculine singular, suffix |
| לִמְשֹׁ֣ל | to use a proverb | Preposition, verb qal infinitive construct common |
| עַמִּ֑ים | peoples | Noun common, masculine plural absolute |
| וְתֹ֖פֶת | and a spitting | Conjunction, noun common feminine singular absolute |
| לְפָנִ֣ים | to [the] face | Preposition, noun common masculine plural absolute |
| אֶֽהְיֶֽה׃ | I am | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He has made me a byword among the people, a man in whose face they spit. |
| KJV | He hath made me also a byword of the people; and aforetime I was as a tabret. |
| ASV | But he hath made me a byword of the people; And they spit in my face. |
| YLT | And he set me up for a proverb of the peoples, And a wonder before them I am. |
| WEB | “But he has made me a byword of the people. They spit in my face. |
| BBE | He has made me a word of shame to the peoples; I have become a mark for their sport. |
The translations agree on the core meaning of Job's humiliation and the act of contempt.
The structure is straightforward, with a main clause followed by a descriptive noun phrase that expands on Job's condition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
The sentence as the grammar sees it Open the tree ›
2 of 6 occur nowhere else in the Old Testament — words 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 17:6
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 17:6 expresses Job's deep sorrow as he feels ridiculed by those around him. He laments that he has become a byword, a term of scorn among the people, indicating the depth of his suffering and isolation. This verse is part of a larger discourse where Job articulates his pain and the injustice he perceives in his circumstances, reflecting the themes of suffering and societal judgment found throughout the book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 30:9 | And now they mock me in song; I have become a byword among them. |
| 2 | 1 Kings 9:7 | then I will cut off Israel from the land that I have given them, and I will banish from My presence this temple I have sanctified for My Name. Then Israel will become an object of scorn and ridicule among all peoples. |
| 3 | Psalm 44:14 | You have made us a byword among the nations, a laughingstock among the peoples. |
| 4 | Genesis 31:27 | Why did you run away secretly and deceive me, without even telling me? I would have sent you away with joy and singing, with tambourines and harps. |
| 5 | Isaiah 5:12 | At their feasts are the lyre and harp, tambourines and flutes and wine. They disregard the actions of the LORD and fail to see the work of His hands. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — לִמְשֹׁ֣ל, lim.Sholgenerated
The verb מְשֹׁל (mashol) means 'to use a proverb' or 'to be a byword.' It implies being a subject of ridicule or scorn, often used in contexts where someone is made an example of for negative reasons. The parsing indicates that it is an infinitive construct, suggesting a purpose or intention behind the action.
In this verse, Job uses this term to convey that he has become a figure of mockery among the people, highlighting the severity of his plight and the way society views him amidst his 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 main verb is הִצִּגַ (hi.tzi.gah), meaning 'he has set,' which governs the structure of the verse. It is followed by a prepositional phrase indicating the purpose of this action, and then a noun phrase that describes the object of the ridicule.
The Hebrew word order emphasizes the act of being set as a byword first, followed by the description of the people and the act of spitting, which highlights Job's humiliation.
Septuagint Backgroundgenerated
The Septuagint translates לִמְשֹׁ֣ל as θρύλημα (thryma), which means 'a satire' or 'byword.' This choice indicates a focus on the mocking nature of Job's situation, aligning closely with the Hebrew meaning but potentially broadening the cultural context of ridicule.
The use of γέλως (gelōs) for וְתֹ֖פֶת suggests a connection to laughter or derision, reinforcing the theme of contempt in Job's experience.
In plain words — the whole versegenerated
Job 17:6 shows Job expressing his deep sorrow as he feels like a subject of ridicule among the people. He feels that he has become a byword, meaning others use his suffering as an example of shame, and he is treated with contempt, even to the point of being spat upon.
Frequently Asked Questionsgenerated
It means that Job's suffering is so severe that people use his name as a term of ridicule or shame, illustrating the depth of his humiliation.
Spitting is a strong gesture of disdain and contempt, often used to express deep disrespect for someone, as seen in Job's situation.
Job's lament illustrates the profound isolation and shame that can accompany suffering, showing how societal perceptions can add to personal pain.
Job's response highlights the importance of acknowledging and expressing pain, even when faced with scorn from others.
Reflection Questionsgenerated
- How do I respond when I feel misunderstood or ridiculed by others?
- In what ways can I support those who are suffering and facing contempt?
- What does Job's experience teach me about the nature of suffering and societal judgment?
- How can I find strength in my own struggles, similar to Job's resilience?
The early church on this verse — how the Fathers read it
Early commentators reference Job's lament to discuss themes of suffering and ridicule. Their insights are drawn from the text to illustrate the broader implications of Job's experience.
Ver.6. He hath made me, as it were, a byword of the people, and I am an example before them. This let blessed Job say in his own person, yea and in the voice of all of the Elect.Early Church Fathers on Job 17 →
“I will rise in authority among peoples,” because of the stupefaction for all that has happened to me. And the words, “I will be a veil on their faces,” that is, whoever hears about my horrible misfortunes will veil his face.Early Church Fathers on Job 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 17:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe hath made me also a byword of the people,.... Either Eliphaz, or God; for whatsoever befell him, whether more immediately by the hand of God, or by any instrument, the ascribes it to him, as being
Read John Gill on Job 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe hath made me also a byword of the people; and aforetime I was as a tabret. He - God. The poet reverentially suppresses the name of God when speaking of calamities inflicted. Byword - (Deuteronomy 28:37; Psalms 69:11).
Read Robert Jamieson on Job 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe, i.e. God, who is oft designed by this pronoun in this book. A by-word, or proverb, or common talk. My calamities are so great and prodigious, that they fill all people with discourse, and are become proverbial to express extreme miseries. Compare ,28 Deuteronomy 28:37. And, or but, or although, as this particle is oft used. Aforetime; so he aggravateth his present misery by the mention of his former prosperity. Or, to their faces, or openly. They do not only reproach me behind my back, but revile and mock me, and make a sport of my calamities, even to my face. I was as a tabret, i.e. I was the people’ s delight and darling, and matter of their praise, and entertained by them with…
Read Matthew Poole on Job 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 17:6 He hath made me also a byword of the people; and aforetime I was as a tabret.Ver. 6. He hath made me also a byword of the people] Here Job returns to his old task of setting forth his own misery; for what men are most sensible of that their tongues do most of all run upon. Job is a byword, or a proverb, to this day, for we say, As poor as Job; as of old they said, Iro pauperior, &c. He was become a common proverb, a public mocking stock, yea, he was pro cantione ad tympanum trita, as some sense the next words. And before time (or, to men’ s faces) I was (or I am) a tabret; they sing my miseries to the tabret, as a matter of mirth; they compose comedies out of my tragedies; and this…
Read John Trapp on Job 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) He (i.e., God) hath made me also a byword of the people; and aforetime I was as a tabret.—Or, I am become as a tabret, or drum openly, i.e., a signal of warning. “My case will be fraught with warning for others.” But some render it, “I am become an open abhorrence, or one in whose face they spit.” The general meaning is perfectly clear, though the way it may be expressed varies.
Read Charles John Ellicott on Job 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. He hath made me also a by-word] My afflictions and calamities have become a subject of general conversation, so that my poverty and affliction are proverbial. As poor as Job, As afflicted as Job, are proverbs that have even reached our times and are still in use. Aforetime I was as a tabret.] This is not the translation of the Hebrew ותפת לפנים אהיה vethopheth lephanim eheyeh. Instead of לפנים lephanim, I would read לפניהם liphneghem, and then the clause might be translated thus: I shall be as a furnace, or consuming fire (Topheth) before them. They shall have little reason to mock when they see the end of the Lord's dealings with me; my example will be a consuming fire to them…
Read AdamClarke on Job 17 →CambridgeThe Cambridge Bible for Schools and Colleges6. This verse reads, I am made also a byeword or the peoples, And am become one to be spit on in the face. The words, I am made might mean, as A.V., He hath made me, the reference being to God. Undoubtedly Job turns away here from men and refers to a broader evil, the inexplicable course of the world in God’s hand. But probably the allusion to God is made in this indirect way. By the “peoples” Job means mankind in its various tribes, for his calamity and the wickedness that was inferred from it would be widely known. Comp. what is said by Job of his treatment by the debased races of men about him, ch. Job 30:9 seq.; and see a similar statement in Bildad’s reply, ch. Job 18:20. aforetime I…
Read Cambridge on Job 17 →Albert Barnes1798–1870Barnes' Notes on the BibleHe hath also - That is, God has done this. Also a by-word - A proverb (משׁל mâshâl); a term of reproach, ridicule, or scorn. lie has exposed me to derision.
Read Albert Barnes on Job 17 →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
He has made me a byword among the people, a man in whose face they spit.
“But he has made me a byword of the people. They spit in my face.
He has made me a byword among the people, a man in whose face they spit.
He has made me a byword to people, I am the one in whose face they spit.
Tyndale line
He hath made me also a byword of the people; and aforetime I was as a tabret.
But he hath made me a byword of the people; And they spit in my face.
He hath made me also a byword of the people; and I am become an open abhorring.
He hath made me also a by-word of the people; and in former time I was as a tabret.
Hee hath also made mee a byword of the people, and I am as a Tabret before them.
Strictly literal
And he hath made me a proverb of the peoples; and I am become one to be spit on in the face.
And he set me up for a proverb of the peoples, And a wonder before them I am.
And He set me up for a proverb of the peoples, || And I am a wonder before them.
And he hath placed me here as a by-word unto nations; and I become openly as a place of abomination.
But he has made me a byword of the people; they spit in my face.
From the Latin
He hath made me as it were a byword of the people, and I am an example before them.
Simplified
He has made me a proverb of ridicule among the people; they spit in my face.
He has made me a word of shame to the peoples; I have become a mark for their sport.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in this verse, with all words matched in the Hebrew and Greek translations. This alignment indicates a consistent understanding of Job's lament across these ancient texts.
וְֽ֭הִצִּגַנִי לִמְשֹׁ֣ל עַמִּ֑ים וְתֹ֖פֶת לְפָנִ֣ים אֶֽהְיֶֽה׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 17:6
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.
יָצַג (yatsag) is a Hebrew verb meaning to set or place. It has a Hiphil form that conveys actions like establishing or presenting, while the Hophal form indicates being stopped or detained. The word encompasses a range of meanings related to positioning or establishing something permanently.
[יָצַג] vb. Hiph. set, place
Hiph. set, place
Hoph. be stayed, stopped, detained
base
H3322 [יָצַג] Hiph. set, place
3322 yatsag yaw-tsag'
a primitive root; to place permanently:--establish, leave,
make, present, put, set, stay.
יָצַג (ya.tsag) — to set.
1) to place, set, establish
1a) (Hiphil)
1a1) to set, place
1a2) to present
1a3) to exhibit
1b) (Hophal) to be stopped, be stayed, be detained
Conj | V-Hiphil-Perf-3ms | Suff — Verb hiphil sequential perfect third person masculine singular · suffixHc/Vhq3ms/Sp1bs
מְשֹׁל n.[m.] by-word, only cstr. Jb 17:6
ref
H4914 מְשֹׁל
4914 mshowl mesh-ol'
from 4911; a satire:--byword.
see HEBREW for 04911
מְשֹׁל (me.shol) — byword.
byword
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
prov'-erb (mashal, chidhah; parabole (Lu 4:23), paroimia (Joh 16:25,29)):
I. FOLK MEANING AND USE
1. The Primitive Sense
2. The Communal Origin
3. Animus of Proverbs
II. LITERARY DEVELOPMENT OF THE PROVERB
1. Discovery of Literary Value
2. The Differentiation
III. AS UNIT OF A STRAIN OF LITERATURE
1. From Detachment to Continuity
2. The Conception of Wisdom
3. In Later Times
By this term mainly, but sometimes by the term "parable" (e.g. Nu 23:7,18; 24:3,15; Job 27:1; 29:1), is translated the Hebrew word (mashal), which designates the formal unit or vehicle of didactic discourse. The mashal was an enunciation of truth, self-evident and self-illustrative, in some pointed or concentrated…
Proverb
A trite maxim; a similitude; a parable. The Hebrew word thus rendered (mashal) has a wide signification. It comes from a root meaning “to be like,” “parable.” Rendered “proverb” in Isa. 14:4; Hab. 2:6; “dark saying” in Ps. 49:4, Num. 12:8. Ahab’s defiant words in answer to the insolent demands of Benhadad, “Let not him that girdeth on his harness boast himself as he that putteth it off,” is a well known instance of a proverbial saying (1 Kings 20:11).
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-mp — Noun common · masculine plural absoluteHNcmpa
תֹּ֫פֶת (topheth) refers to an act of spitting or spit, as noted in the context of Job 17:6. It is derived from a root meaning 'smiting' and is associated with contempt. The entries suggest a narrow focus on this specific action.
תֹּ֫פֶת n.f. act of spitting;—abs. Jb 17:6
ref
H8611 תֹּ֫פֶת
8611 topheth to'-feth
from the base of 8608; a smiting, i.e. (figuratively)
contempt:--tabret.
see HEBREW for 08608
תֹּ֫פֶת (to.phet) — spit.
act of spitting, spit
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
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…
Prep | N-cp — Preposition · noun common masculine plural absoluteHR/Ncmpa
fas: In Hebrew the translation of three expressions:
(1) panim
(2) `ayin, literally, "eye" and
(3) 'aph, literally, "nose," "nostril," already noted under the word COUNTENANCE, which see.
The first and second of these words are used synonymously, even in metaphorical expressions, as, for example in the phrase "the face of the earth," where panim is used (De 6:15 et passim) and `ayin (Nu 22:5 et passim). The third expression preserves more clearly its original meaning. It is generally used in the phrases "to bow one's self to the earth," "to fall on one's face," where the nose actually touched the ground. Often "my face," "thy face" is mere oriental circumlocution for the personal pronoun "I," "me," "thou," "thee." "In thy face" means "in thy presence;" and is often so translated. A…
Face
Means simply presence, as when it is recorded that Adam and Eve hid themselves from the “face [R.V., ‘presence’] of the Lord God” (Gen. 3:8; comp. Ex. 33:14, 15, where the same Hebrew word is rendered “presence”). The “light of God’s countenance” is his favour (Ps. 44:3; Dan. 9:17). “Face” signifies also anger, justice, severity (Gen. 16:6, 8; Ex. 2:15; Ps. 68:1; Rev. 6:16). To “provoke God to his face” (Isa.…
Face and presence, expressed by the same word in Hebrew, are often put for the person himself, Ge 48:11 Ex 33:14 Isa 63:9. No man has seen the face of God, that is, had a full revelation of his glory, Ex 33:20 Joh 1:18 1Ti 6:16. To see him "face to face," is to enjoy his presence, Ge 32:30 Nu 14:14 De 5:4, and have a clear manifestation of his nature and grace,
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs