Job 21:19 — Word Study
WLCאֱל֗וֹהַּ יִצְפֹּן־ לְבָנָ֥יו אוֹנ֑וֹ יְשַׁלֵּ֖ם אֵלָ֣יו וְיֵדָֽע׃
BSA◂[It is said that] Godʼĕlôwahh [Eloah, the one true deity] lays uptsâphan▸ one’s punishmentʼâven [iniquity, evil, or wickedness] for his childrenbên [sons or descendants] Let God repay the manshâlam▸ himselfʼêl [to him personally] so he will know ityâdaʻ▸ [perceive, learn, or understand]
| Greek | English | Parsing |
|---|---|---|
| אֱל֗וֹהַּ | God | Noun common, masculine singular absolute |
| יִצְפֹּן־ | he stores up | Verb, Qal, imperfect third person masculine singular |
| לְבָנָ֥יו | for children his | Preposition, noun common masculine plural construct, suffix |
| אוֹנ֑וֹ | wickedness his | Noun common masculine singular construct, suffix |
| יְשַׁלֵּ֖ם | let him repay | Verb, Piel, imperfect third person masculine singular |
| אֵלָ֣יו | to him | Preposition, suffix |
| וְיֵדָֽע׃ | so he may know | Conjunction, verb qal third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is said that God lays up one’s punishment for his children. Let God repay the man himself, so he will know it. |
| KJV | God layeth up his iniquity for his children: he rewardeth him, and he shall know it. |
| ASV | Ye say, God layeth up his iniquity for his children. Let him recompense it unto himself, that he may know it: |
| YLT | God layeth up for his sons his sorrow, He giveth recompense unto him — and he knoweth. |
| WEB | You say, ‘God lays up his iniquity for his children.’ Let him recompense it to himself, that he may know it. |
| BBE | You say, God keeps punishment stored up for his children. Let him send it on the man himself, so that he may have the punishment of it! |
Where they part company is יְשַׁלֵּ֖ם — see How Translations Differ.
The sentence is structured with a main clause followed by two subordinate clauses, emphasizing the actions and their implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹוהַּ
verbצָפַן
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 21:19
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 Reflection on Divine Justicegenerated
Job 21:19 presents Job's view that God holds individuals accountable, not just in their lifetime but also through their descendants. This verse is part of a larger argument where Job challenges the notion of retributive justice, emphasizing that the consequences of one's actions may be passed down. The surrounding verses explore the fate of the wicked and the apparent prosperity of the unrighteous, prompting a deeper inquiry into the nature of justice and divine oversight.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 22:24 | and consign your gold to the dust and the gold of Ophir to the stones of the ravines, |
| 2 | Deuteronomy 32:34 | “Have I not stored up these things, sealed up within My vaults? |
| 3 | Matthew 6:19–20 | Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. |
| 4 | Romans 2:5 | But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God’s righteous judgment will be revealed. |
| 5 | Genesis 4:7 | If you do what is right, will you not be accepted? But if you refuse to do what is right, sin is crouching at your door; it desires you, but you must master it.” |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — אֱלֹוהַּ, 'e.Lo.ahgenerated
The word אֱלֹוהַּ (*'e.Lo.ah*) refers to God or a deity and is often used to denote the one true God. It is derived from a root meaning 'to be strong', highlighting the power and authority of God. In this context, it underscores the belief that God is actively involved in the moral order of the world.
This term appears frequently throughout the Old Testament, signifying not only the God of Israel but also contrasting with false gods. Its use here emphasizes the singularity and sovereignty of God in administering justice.
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 finite verb יִצְפֹּן, he stores up, governs the main clause, indicating God's action. The structure includes a prepositional phrase indicating the object of the action, followed by a second clause that emphasizes the repayment to the individual, concluding with a clause that describes the purpose of this action.
The sentence structure is straightforward, with the subject אֱלֹוהַּ leading the thought, followed by the action and its implications. This arrangement places emphasis on God's role in justice and the consequences faced by the wicked.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יִצְפֹּן is rendered as ἐκλίποι, which suggests a slightly different nuance. This choice may imply a sense of disappearance or loss, contrasting with the Hebrew focus on storage and preservation.
The translation reflects an interpretative approach, emphasizing the outcome of divine justice rather than the process of storing up punishment.
In plain words — the whole versegenerated
Job 21:19 states that it is said God stores up punishment for a man's children. Job calls for God to repay the man directly so that he may understand the consequences of his actions. This verse challenges the idea of justice and the fate of the wicked, suggesting a deeper moral responsibility.
Frequently Asked Questionsgenerated
This phrase suggests that the consequences of a person's actions may affect their descendants, indicating a broader view of justice beyond the individual.
Job emphasizes the importance of personal accountability, wanting the man to directly experience the repercussions of his wickedness.
This verse highlights Job's struggle with the conventional understanding of justice, questioning the fairness of suffering and the fate of the wicked.
Understanding the punishment serves as a means for the wicked to recognize their wrongdoing and the moral order established by God.
Reflection Questionsgenerated
- In what ways do I see the consequences of actions affecting future generations in my life?
- How can I better understand the concept of divine justice as presented in Job?
- What does personal accountability mean to me in the context of my actions and their repercussions?
- How can I apply the lessons from Job about justice and accountability in my daily life?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss themes of justice and accountability, highlighting its moral implications.
Since he spoke before him [Zophar] and said “from the time man was set upon the earth,” things go on in this manner. Job addresses his reproaches to him, because he ignores what is clear and evident.Early Church Fathers on Job 21 →
Ver. 19. God shall lay up for his children the grief of their father. And when He repayeth, then he shall know it. 57. We know that it is written;Early Church Fathers on Job 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 21:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGod layeth up his iniquity for his children,.... This is a prevention of an objection which Job foresaw his friends would make, and therefore takes it up and answers to it; you will say, that, be it
Read John Gill on Job 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGod layeth up his iniquity for his children: he rewardeth him, and he shall know it.
Read Robert Jamieson on Job 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod layeth up, to wit, in his treasures, . His iniquity, or rather, the punishment of his iniquity, i.e. he will punish him both in his person and in his posterity. He shall know it, i.e. he shall live to see the destruction of his children.
Read Matthew Poole on Job 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 21:19 God layeth up his iniquity for his children: he rewardeth him, and he shall know [it].Ver. 19. God layeth up his iniquity for his children] That is, the punishment of his iniquity, while he visiteth the sins of the fathers upon the children to the third and fourth generation of them that hate him, Exodus 20:5. Neither doth this contradict that of the prophet Ezekiel, "The son, shall not die for the iniquity of his father," Ezekiel 18:17; nor that of the apostle, "Every man shall bear his own burden," Galatians 6:5; for the meaning of those words is, that no man be damned for the sin of his father, nor one man for the sin of another, unless by commission, or approbation, or some…
Read John Trapp on Job 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) God layeth up his iniquity (i.e., the punishment of it) for his children, may be the hypothetical reply of the antagonists in the mouth of Job, and the second clause his own retort: “Let him repay it to himself that he may know it.”
Read Charles John Ellicott on Job 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. God layeth up his iniquity for his children] This is according to the declaration of God, Exodus 20:5: "Visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me." This always supposes that the children, who are thus visited, have copied their parents' example; or that ill-gotten property is found in their hands, which has descended to them from their wicked fathers; and of this God, in his judgments, strips them. It is, however, very natural to suppose that children brought up without the fear of God will walk in the sight of their own eyes, and according to the imaginations of their own hearts. He rewardeth him, and he…
Read AdamClarke on Job 21 →CambridgeThe Cambridge Bible for Schools and Colleges7–21. This great mystery of the prosperity of the wicked in God’s providence Job now unfolds on both its sides: first, they and all belonging to them prosper, and they die in peace, although in conscious godlessness they bade the Almighty depart from them, Job 21:7-16; and second, negatively, examples of calamity befalling them are few, Job 21:17-21.
Read Cambridge on Job 21 →Albert Barnes1798–1870Barnes' Notes on the BibleGod layeth up his iniquity for his children - Margin, that is, “the punishment of iniquity.” This is a reference evidently to the opinion which “they” had maintained.
Read Albert Barnes on Job 21 →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
It is said that God lays up one’s punishment for his children. Let God repay the man himself, so he will know it.
You say, ‘God lays up his iniquity for his children.’ Let him recompense it to himself, that he may know it.
It is said that God lays up one’s punishment for his children. Let God repay the man himself, so he will know it.
You may say, ‘God stores up a man’s punishment for his children!’ Instead let him repay the man himself so that he may know it!
Tyndale line
God layeth up his iniquity for his children: he rewardeth him, and he shall know it.
Ye say, God layeth up his iniquity for his children. Let him recompense it unto himself, that he may know it:
Ye say, God layeth up his iniquity for his children. Let him recompense it unto himself, that he may know it.
God layeth up his iniquity for his children: he rewardeth him, and he shall know it .
God wil lay vp the sorowe of the father for his children: when he rewardeth him, hee shall knowe it.
Strictly literal
God layeth up [the punishment of] his iniquity for his children; he rewardeth him, and he shall know [it]:
God layeth up for his sons his sorrow, He giveth recompense unto him — and he knoweth.
God lays up for his sons his sorrow, || He gives repayment to him—and he knows.
Should God lay up for his children his wrong-doing? it were better that he reward him, that he might know it himself.
You say, 'God lays up one's guilt for his children to pay.' Let him pay it himself, so that he might know his guilt.
From the Latin
God shall lay up the sorrow of the father for his children: and when he shall repay, then shall he know.
Simplified
Some say, ‘God saves up people's punishment for their children.’ But I say, ‘God should punish those people themselves so that they can learn from it.’
You say, God keeps punishment stored up for his children. Let him send it on the man himself, so that he may have the punishment of it!
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Job 21:19 states that God lays up punishment for a man's children and that God should repay the man himself so he will know it. The Septuagint largely agrees with the Masoretic Text, matching six of the seven words, but its structure and wording differ due to its own grammatical conventions. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional witnesses for this specific verse, so their agreement or disagreement cannot be assessed here.
אֱל֗וֹהַּ יִצְפֹּן־ לְבָנָ֥יו אוֹנ֑וֹ יְשַׁלֵּ֖ם אֵלָ֣יו וְיֵדָֽע׃
6 of the 7 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 21:19
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.
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3ms
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Conj | V-Qal-Imperf-3ms — Conjunction · verb qal third person masculine singularHC/Vqu3ms