Job 21:29 — Word Study
WLCהֲלֹ֣א שְׁ֭אֶלְתֶּם ע֣וֹבְרֵי דָ֑רֶךְ וְ֝אֹתֹתָ֗ם לֹ֣א תְנַכֵּֽרוּ׃
BSAHave you neverlôʼ [not at all, ever] askedshâʼal■ [inquired of, sought information from] those who travelʻâbar [wayfaring men, people on a journey] the roadsderek [paths, highways] Do you notlôʼ [refuse to, fail to] acceptnâkar▸ [recognize, acknowledge] their reportsʼôwth [testimonies, accounts, signs]
| Greek | English | Parsing |
|---|---|---|
| הֲלֹ֣א | ¿ not | Particle, particle |
| שְׁ֭אֶלְתֶּם | have you asked | Verb, Qal, perfect second person masculine plural |
| ע֣וֹבְרֵי | [those who] pass by of | Verb, Qal, participle (active) masculine plural common |
| דָ֑רֶךְ | [the] road | Noun common, both singular absolute |
| וְ֝אֹתֹתָ֗ם | and signs their | Conjunction, noun common feminine plural construct, suffix |
| לֹ֣א | not | Particle |
| תְנַכֵּֽרוּ׃ | do you recognize? | Verb, Piel, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Have you never asked those who travel the roads? Do you not accept their reports? |
| KJV | Have ye not asked them that go by the way? and do ye not know their tokens, |
| ASV | Have ye not asked wayfaring men? And do ye not know their evidences, |
| YLT | Have ye not asked those passing by the way? And their signs do ye not know? |
| WEB | Haven’t you asked wayfaring men? Don’t you know their evidences, |
| BBE | Have you not put the question to the travellers, and do you not take note of their experience? |
Translations agree here, with all versions using variations of the phrase do you recognize? for תְנַכֵּֽרוּ.
The sentence is structured with two main clauses, each containing a question that prompts reflection.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁאַל
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 21:29
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 the Wickedgenerated
Job 21:29 presents Job questioning the understanding of his friends regarding the fate of the wicked. He suggests that they should inquire of those who travel the roads, implying that the experiences of others could provide insight into the reality of life and justice. This verse is part of a larger discourse where Job challenges the simplistic views of his friends about divine justice and the prosperity of the wicked, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 129:8 | May none who pass by say to them, “The blessing of the LORD be on you; we bless you in the name of the LORD.” |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — תְנַכֵּֽרוּ, te.na.Ke.rugenerated
The verb נָכַר (nakar) means to recognize or acknowledge, but it also carries the connotation of treating something as foreign or alien. In this context, Job is asking if his friends fail to recognize the reports of those who travel, suggesting a lack of understanding or acknowledgment of the truth about the wicked.
The Piel form indicates an active engagement in recognition, implying that the act of recognizing is intentional and requires discernment. Job's use of this verb challenges his friends to consider the broader perspective of life and 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 main verb of the verse is שְׁ֭אֶלְתֶּם, have you asked, which governs the inquiry about the actions of travelers. The structure emphasizes a rhetorical questioning, inviting the audience to reflect on their understanding.
The verse consists of two main clauses linked by a question, with the first clause focusing on the act of asking and the second on the recognition of reports. This structure highlights Job's challenge to his friends' assumptions.
Septuagint Backgroundgenerated
The Septuagint translates שְׁ֭אֶלְתֶּם as ἐρωτήσατε (erōtēsate), meaning 'you have asked.' This choice indicates a direct engagement with the act of questioning, aligning with Job's challenge to seek information.
The translation of תְנַכֵּֽרוּ as ἀπαλλοτριώσετε (apallotriōsete) suggests a nuance of alienation or failure to acknowledge, which aligns with Job's critique of his friends' understanding.
In plain words — the whole versegenerated
Job 21:29 asks if anyone has ever inquired of travelers about the fate of the wicked. Job is challenging his friends to recognize the truth in the experiences of others, questioning their understanding of justice.
Frequently Asked Questionsgenerated
Job is suggesting that travelers have insights into the fate of the wicked, implying that their experiences can provide a clearer understanding of justice.
By emphasizing this, Job is highlighting that firsthand accounts can reveal truths that contradict his friends' simplistic views on the prosperity of the wicked.
Recognizing reports implies an acknowledgment of reality and truth, which Job feels his friends are failing to do.
This verse reflects Job's challenge to the traditional understanding of divine justice and the fate of the wicked, a central theme throughout the book.
Reflection Questionsgenerated
- In what ways do I seek information from others about difficult situations in my life?
- How can I be more open to recognizing truths that challenge my assumptions?
- What experiences have I encountered that might provide insight into the nature of justice?
- How do I respond when faced with perspectives that differ from my own?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse to illustrate the understanding of the wicked's fate, emphasizing the need to inquire and understand.
Ver. 29, 30. Ask everyone of them that go by the way; and ye will know that he understands this same. Because the wicked is reserved to the day of destruction, and he is brought to the day of wrath. [MORAL INTERPRETATION] 68.Early Church Fathers on Job 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 21:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHave ye not asked them that go by the way?.... Did you not ask every traveller you met with on the road the above question?
Read John Gill on Job 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHave ye not asked them that go by the way? and do ye not know their tokens, Job, seeing that the friends will not admit him as an impartial judge, as they consider his calamities prove his guilt,
Read Robert Jamieson on Job 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese are the words, either, 1. Of Job’ s friends, who thus continue their former discourse by a second inquiry; or rather, 2. Of Job himself, who answers one question with another. You may learn this, which is the matter of our debate, to wit, that good men are oft afflicted, and that wicked men do commonly live and die in great prosperity, and are not punished in this world, even from them that go by the way, i.e. either from travellers, who having seen and observed many persons, and places, and events, are more capable judges of this matter; or from any person that passeth along the high-way, from every one that you meet with. It is so vulgar and trivial a thing, that no man of common…
Read Matthew Poole on Job 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 21:29 Have ye not asked them that go by the way? and do ye not know their tokens,Ver. 29. Have ye not asked them that go by the way?] The cause of their rash judgment, Job showeth here to be their ignorance of things known to every ordinary passenger, and such as whereof there are many pregnant proofs and examples everywhere. Some, by them that go by the way, understand men by experience, such as have gone many voyages, &c., made many observations in their travels of things remarkable; their notes are here called their tokens. By those that go by the way, others understand Abraham, the Hebrew (so he is called, Genesis 14:13 that is, that Trans-Euphratean, or, he that passed over the…
Read John Trapp on Job 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Their tokens—i.e., the marks and evidences of their experience, and the conclusions at which they had arrived.
Read Charles John Ellicott on Job 21 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. Have ye not asked them that go by the way?] This appears to be Job's answer. Consult travellers who have gone through different countries; and they will tell you that they have seen both examples - the wicked in great prosperity in some instances, while suddenly destroyed in others. See at the end of the chapter. See Clarke on Job 21:34. Do ye not know their tokens] Mr. Good translates the whole verse thus: "Surely thou canst never have inquired of men of travel; or thou couldst not have been ignorant of their tokens. Hadst thou made proper inquiries, thou wouldst have heard of their awful end in a thousand instances. And also of their prosperity." See at the end of this chapter.…
Read AdamClarke on Job 21 →
CambridgeThe Cambridge Bible for Schools and Colleges27–34. Finally, still pursuing his argument, Job turns to the insinuations of his friends against himself, which lie under their descriptions of the fate of the wicked. He knows what they mean when they say, Where is the house of the prince? But their conclusions were against the testimony of those who had travelled far and seen much. These testified that the wicked man was preserved in the day of destruction; that he came to an honoured grave, and the clods of the valley lay softly on him; and that his example, so far from being shunned, was followed by the mass of men, as there were multitudes that preceded him in the way he walked.
Read Cambridge on Job 21 →
Albert Barnes1798–1870Barnes' Notes on the BibleHave ye not asked them that go by the way? - Travelers, who have passed into other countries, and who have had an opportunity of making observations, and of learning the opinions of those residing there.
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
Have you never asked those who travel the roads? Do you not accept their reports?
Haven’t you asked wayfaring men? Don’t you know their evidences,
Have you never asked those who travel the roads? Do you not accept their reports?
Have you never questioned those who travel the roads? Do you not recognize their accounts –
Tyndale line
Have ye not asked them that go by the way? and do ye not know their tokens,
Have ye not asked wayfaring men? And do ye not know their evidences,
Have ye not asked them that go by the way? and do ye not know their tokens?
Have ye not asked them that go by the way? and do ye not know their tokens,
May ye not aske the that go by the way? and ye can not deny their signes.
Strictly literal
Have ye not asked the wayfarers? and do ye not regard their tokens:
Have ye not asked those passing by the way? And their signs do ye not know?
Have you not asked those passing by the way? And do you not know their signs?
Have ye not asked the wayfarers? surely their token ye cannot disregard,
Have you never asked traveling people? Do you not know the evidence they can tell,
From the Latin
Ask any one of them that go by the way, and you shall perceive that he knoweth these same things.
Simplified
Haven't you asked people who travel? Don't you pay attention to what they tell you?
Have you not put the question to the travellers, and do you not take note of their experience?
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 wording, with six of the seven words matched. The Septuagint's rendering reflects a similar inquiry, though its word order differs from the Hebrew.
הֲלֹ֣א שְׁ֭אֶלְתֶּם ע֣וֹבְרֵי דָ֑רֶךְ וְ֝אֹתֹתָ֗ם לֹ֣א תְנַכֵּֽרוּ׃
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 21:29
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.
שָׁאַל 170 vb. ask, inquire
Qal
ask, ask for
specif. ask as a fovour, for temporary use, i.e. borrow
in weakened sense, seek, desire (late)
inquire of
inquire of, consult, deity, oracle, etc.
in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
inquire carefully
beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
base
H7592 שָׁאַל ask, inquire .. . ask, ask for
. specif. ask as a fovour, for temporary use, i.e. borrow
. in weakened sense, seek, desire (late)
. . inquire of
. inquire of, consult, deity, oracle, etc.
. in weakened sense, seek, desire (late)
. ask for oneself
. . inquire carefully
. beg, practise beggary
. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
7592 sha'al shaw-al'
or shael {shaw-ale'}; a primitive root; to inquire; by
implication, to request; by extension, to demand:--ask
(counsel, on), beg, borrow, lay to charge, consult, demand,
desire, X earnestly, enquire, + greet, obtain leave, lend,
pray, request, require, + salute, X straitly, X surely, wish.
שָׁאַל (sha.al) — to ask.
1) to ask, enquire, borrow, beg
1a) (Qal)
1a1) to ask, ask for
1a2) to ask (as a favour), borrow
1a3) to enquire, enquire of
1a4) to enquire of, consult (of deity, oracle)
1a5) to seek
1b) (Niphal) to ask for oneself, ask leave of absence
1c) (Piel)
1c1) to enquire, enquire carefully
1c2) to beg, practise beggary
1d) (Hiphil)
1d1) to be given on request
1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to
Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs — Noun common · both singular absoluteHNcbsa
Road
(1 Sam. 27:10; R.V., “raid”), an inroad, an incursion. This word is never used in Scripture in the sense of a way or path.
This word occurs but once in the Authorized Version of the Bible, viz. in (1 Samuel 37:10) where it is used in the sense of "raid" or "inroad." Where a travelled road is meant "path" or "way" is used, since the eastern roads are more like our paths.
אוֹת (owth) means 'sign' and encompasses a range of meanings including a token, miracle, or omen. It can refer to distinguishing marks, banners, and memorials, as well as signs of divine presence or prophetic promises. The term is used in contexts related to covenants and changes in weather. Notably, it appears in Exodus 4:8.
אוֹת n.m. 79 Ex 4:8 (f. Jos 24:17) sign
sign, pledge, token
signs, omens promised by prophets as pledges of certain predicted events
sign, symbol of prophets
signs, miracles, as pledges or attestations of divine presence & interposition
signs, memorials
sign, pledge of covenant
ensigns, standards
signs, tokens of changes of weather & times
base
H226 אוֹת sign . sign, pledge, token
. signs, omens promised by prophets as pledges of certain predicted events
. sign, symbol of prophets
. signs, miracles, as pledges or attestations of divine presence & interposition
. signs, memorials
. sign, pledge of covenant
. ensigns, standards
. signs, tokens of changes of weather & times
226 'owth oth
probably from 225 (in the sense of appearing); a signal
(literally or figuratively), as a flag, beacon, monument,
omen, prodigy, evidence, etc.:--mark, miracle, (en-)sign,
token.
see HEBREW for 0225
אוֹת (ot) — sign: miraculous.
: miraculous
1) sign, signal
1a) a distinguishing mark
1b) banner
1c) remembrance
1d) miraculous sign
1e) omen
1f) warning
2) token, ensign, standard, miracle, proof
אוֹת (ot) — sign: indicator.
: 2_indicator
1) sign, signal
1a) a distinguishing mark
1b) banner
1c) remembrance
1d) miraculous sign
1e) omen
1f) warning
2) token, ensign, standard, miracle, proof
Conj | N-cp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp3mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word נָכַר (nakar) encompasses meanings related to recognition and alienation. It can signify acknowledging, regarding, or understanding someone or something, as well as treating something as foreign or strange. The entries highlight its use in various forms, including recognizing and disguising, but do not indicate any significant disagreement among lexicons.
[נָכַר] vb. (not Qal) regard, recognize
Niph. they are not recognized
Pi. he regardeth not the opulent above the poor
Hiph.
regard, observe, esp. with a view to recognition
Recognize (as formerly known)
Be willing to recognize, acknowledge
Be acquianted with
Distinguish, understand
Hithp. Impf by his deeds a youth maketh himself known, whether his doing be pure, etc.
base
[נכר] vb. denom. act or treat as foreign, or strange; disguise, misconstrue
Niph. with his lips a hater disguiseth himself
Pi. and they have treated this place as foreign
Hithp. he acted as a stranger toward them
base
H5234a נָכַר (not Qal) regard, recognize . they are not recognized
. he regardeth not the opulent above the poor
. . regard, observe, esp. with a view to recognition
. Recognize (as formerly known)
. Be willing to recognize, acknowledge
. Be acquianted with
. Distinguish, understand
. Impf by his deeds a youth maketh himself known, whether his doing be pure, etc.
H5234b נכר vb. denom. act or treat as foreign, or strange; disguise, misconstrue
5234 nakar naw-kar'
a primitive root; properly, to scrutinize, i.e. look intently
at; hence (with recognition implied), to acknowledge, be
acquainted with, care for, respect, revere, or (with suspicion
implied), to disregard, ignore, be strange toward, reject,
resign, dissimulate (as if ignorant or
disowning):--acknowledge, X could, deliver, discern,
dissemble, estrange, feign self to be another, know, take
knowledge (notice), perceive, regard, (have) respect, behave
(make) self strange(-ly).
נָכַר (na.khar) — to recognize.
1) to recognise, acknowledge, know, respect, discern, regard
1a) (Niphal) to be recognised
1b) (Piel) to regard
1c) (Hiphil)
1c1) to regard, observe, pay attention to, pay regard to, notice
1c2) to recognise (as formerly known), perceive
1c3) to be willing to recognise or acknowledge, acknowledge with honour
1c4) to be acquainted with
1c5) to distinguish, understand
1d) (Hithpael) to make oneself known
נָכַר (na.khar) — to alienate.
1) to act or treat as foreign or strange, disguise, misconstrue
1a) (Niphal) to disguise oneself
1b) (Piel)
1b1) to treat as foreign (profane)
1b2) to misconstrue
1c) (Hithpael)
1c1) to act as alien
1c2) to disguise oneself
V-Piel-Imperf-2mp — Verb · Piel · imperfect second person masculine pluralHVpi2mp
