Job 30:11 — Word Study
WLCכִּֽי־ יִתְרִ֣י פִ֭תַּח וַיְעַנֵּ֑נִי וְ֝רֶ֗סֶן מִפָּנַ֥י שִׁלֵּֽחוּ׃
BSABecausekîy God has unstrungpâthach■ [the Almighty, sovereign Ruler, loosed, cut] my bowyether [cord, strength] and afflicted meʻânâh▸ [humbled, oppressed] they have cast offshâlach■ [let loose, thrown away] ◂restraintreçen [the bridle, control] in my presencepânîym [before my face, in my sight]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| יִתְרִ֣י | string my | Noun common masculine singular construct, suffix |
| פִ֭תַּח | he has loosened | Verb, Piel, perfect third person masculine singular |
| וַיְעַנֵּ֑נִי | and he has afflicted me | Verb piel sequential imperfect third person masculine singular, suffix |
| וְ֝רֶ֗סֶן | and [the] halter | Conjunction, noun common masculine singular absolute |
| מִפָּנַ֥י | from before me | Preposition, noun common masculine plural construct, suffix |
| שִׁלֵּֽחוּ׃ | they have sent away | Verb, Piel, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Because God has unstrung my bow and afflicted me, they have cast off restraint in my presence. |
| KJV | Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me. |
| ASV | For he hath loosed his cord, and afflicted me; And they have cast off the bridle before me. |
| YLT | Because His cord He loosed and afflicteth me, And the bridle from before me, They have cast away. |
| WEB | For he has untied his cord, and afflicted me; and they have thrown off restraint before me. |
| BBE | For he has made loose the cord of my bow, and put me to shame; he has sent down my flag to the earth before me. |
The translations agree on the rendering of פָּתַח — see How Translations Differ.
The main clause introduces the cause of Job's lament, followed by a consequence and the resulting actions of others.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּתַח
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 30:11
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 30:11 reveals Job's deep sense of loss and humiliation as he reflects on how God has stripped him of his strength, likening this to an unstrung bow. The surrounding verses illustrate the scorn he faces from others, who now act without restraint in his presence, exacerbating his feelings of isolation and despair.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 12:18–21 | He loosens the bonds placed by kings and fastens a belt around their waists. |
| 2 | 2 Samuel 16:5–8 | As King David approached Bahurim, a man from the family of the house of Saul was just coming out. His name was Shimei son of Gera, and as he approached, he kept yelling out curses. |
| 3 | Psalm 35:21 | They gape at me and say, “Aha, aha! Our eyes have seen!” |
| 4 | Matthew 26:67–68 | Then they spit in His face and struck Him. Others slapped Him |
| 5 | Matthew 27:39–44 | And those who passed by heaped abuse on Him, shaking their heads |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — פִ֭תַּח, Fi.tachgenerated
The verb פָּתַח (pi.tach) means 'to open' and can imply loosening or unbinding. In this context, it conveys the idea of God unstringing Job's bow, symbolizing a loss of strength and capability.
This form is a perfect tense, indicating a completed action. Job feels that God's action has directly led to his current state of affliction, where he is left vulnerable and exposed.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of פָּתַח as 'unstrung' or 'loosened', with the BSB, KJV, ASV, YLT, WEB, and BBE all conveying this sense.
Sentence Structuregenerated
The finite verb פָּתַח governs the main clause, with additional clauses describing the consequences of this action. The structure emphasizes Job's feelings of being unstrung and afflicted, leading to the actions of others around him.
The syntax reveals a cause-and-effect relationship: Job's loss of strength leads to the loss of restraint among those who once respected him.
Septuagint Backgroundgenerated
In the Septuagint, the verb פָּתַח is rendered as ἀνοίξας, meaning 'opened'. This choice reflects a similar sense of vulnerability and exposure, aligning with Job's lamentation of his condition.
The translation captures the essence of Job's feelings of being unbound and left defenseless before his adversaries.
In plain words — the whole versegenerated
Job 30:11 expresses Job's sorrow as he feels that God has taken away his strength, leading others to act without restraint in front of him. This verse is part of a larger lament where Job describes his suffering and the disdain he faces from those around him.
Frequently Asked Questionsgenerated
Job is expressing that God has taken away his strength and ability to defend himself, leaving him vulnerable.
They act without restraint, showing contempt and scorn towards him, which adds to his suffering.
It indicates a complete disregard for respect or control, highlighting Job's isolation and humiliation.
He feels that God has directly caused his suffering, which has led to his current state of despair and vulnerability.
Reflection Questionsgenerated
- In what ways have I felt unstrung or vulnerable in my own life?
- How do I respond to others who are suffering or in a vulnerable state?
- What can I learn from Job's experience about facing scorn and isolation?
- How might I offer support to those who feel abandoned or afflicted?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on Job's lament, interpreting the unstringing of the bow as God's secret counsel and the affliction Job faces.
Because He hath opened His quiver and afflicted me. And put a bridle into my mouth. What is denoted by 'the quiver' of God, but secret counsel? Now the Lord casts the arrow from the quiver,Early Church Fathers on Job 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 30:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause he hath loosed my cord,.... Not his silver cord, for then he must have died immediately, Ecclesiastes 12:6; though it may be understood of the loosening of his nerves through the force of his
Read John Gill on Job 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause he hath loosed my cord, and afflicted me, they have also let loose the bridle before me.
Read Robert Jamieson on Job 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause he, to wit, God, for it follows, he afflicted me, which was God’ s work. Hath loosed my cord; either, 1. He hath slackened the string (as this word sometimes signifies) of my bow, and so rendered my bow and arrows useless, either to offend others, or to defend myself, i.e. he hath deprived me of my strength or defence: so this is opposed to that expression, . Or, 2. He hath taken away from me that power and authority wherewith, as with a cord, I bound them to the good behaviour, and kept them within their bounds. The like expression is used in the same sense . Afflicted me: when they perceived that God, who had been my faithful friend, and constant defender, had forsaken me, and was…
Read Matthew Poole on Job 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 30:11 Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me.Ver. 11. Because he hath loosed my cord] i.e. God hath taken away mine authority, whereby I heretofore kept them in order, and made them more obsequious, so that now, like headstrong horses, having gotten the bit between their teeth, they run whithersoever they list, and rise up against their rider. It is God who casteth contempt upon princes, Psalms 107:40 Job 12:21, as he did upon Solomon in his old age, upon his son Rehoboam, upon Ephraim, Hosea 13:1, upon our Edward II, and Henry VI. Some render it, He hath loosed my bow string, in reference to Job 29:20, so that I cannot now shoot…
Read John Trapp on Job 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Because he hath loosed my cord.—Better, his: i.e., “God hath loosed the cord of his bow and they have cast off all restraint before me.”
Read Charles John Ellicott on Job 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Because he hath loosed my cord] Instead of יתרי yithri, my cord, which is the keri or marginal reading, יתרו yithro, his cord, is the reading of the text in many copies; and this reading directs us to a metaphor taken from an archer, who, observing his butt, sets his arrow on the string, draws it to a proper degree of tension, levels, and then loosing his hold, the arrow flies at the mark. He hath let loose his arrow against me; it has hit me; and I am wounded. The Vulgate understood it in this way: Pharetram enim suam aperuit. So also the Septuagint: Ανοιξαςγαρφαρετραναυτου; "He hath opened his quiver." They have also let loose the bridle] When they perceived that God had…
Read AdamClarke on Job 30 →CambridgeThe Cambridge Bible for Schools and Colleges11–14. Further description of the outrageous insults of these base outcasts.
Read Cambridge on Job 30 →Albert Barnes1798–1870Barnes' Notes on the BibleBecause he hath loosed my cord - According to this translation, the reference here is to God, and the sense is, that the reason why he was thus derided and contemned by such a worthless race was, that God had unloosened his cord.
Read Albert Barnes on Job 30 →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
Because God has unstrung my bow and afflicted me, they have cast off restraint in my presence.
For he has untied his cord, and afflicted me; and they have thrown off restraint before me.
Because God has unstrung my bow and afflicted me, they have cast off restraint in my presence.
Because God has untied my tent cord and afflicted me, people throw off all restraint in my presence.
Tyndale line
Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me.
For he hath loosed his cord, and afflicted me; And they have cast off the bridle before me.
For he hath loosed his cord, and afflicted me, and they have cast off the bridle before me.
Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me.
Because that God hath loosed my corde and humbled mee, they haue loosed the bridle before me.
Strictly literal
For he hath loosed my cord and afflicted me; so they cast off the bridle before me.
Because His cord He loosed and afflicteth me, And the bridle from before me, They have cast away.
Because He loosed His cord and afflicts me, || And the bridle from before me, || They have cast away.
Because he hath loosened the cord of my bow, and afflicted me, they have also cast off the bridle before me.
For God has unstrung the string to my bow and afflicted me, and those who taunt me cast off restraint before my face.
From the Latin
For he hath opened his quiver, and hath afflicted me, and hath put a bridle into my mouth.
Simplified
God has made my bowstring loose and humbled me.
For he has made loose the cord of my bow, and put me to shame; he has sent down my flag to the earth before me.
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 largely agree in their wording for this verse, with six of the seven words matching. The Septuagint's rendering reflects the same themes of affliction and loss of strength.
כִּֽי־ יִתְרִ֣י פִ֭תַּח וַיְעַנֵּ֑נִי וְ֝רֶ֗סֶן מִפָּנַ֥י שִׁלֵּֽחוּ׃
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 30:11
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word יֶ֫תֶר (*yether*) encompasses meanings related to remainder, excess, and excellence, as well as a small cord. It is derived from a root meaning 'to remain' and can refer to both a surplus or remnant and a physical string. The entries consistently highlight its dual meanings without significant disagreement.
יֶ֫תֶר 94 n.m. remainder, excellence, excess
base
יֶ֫תֶר n.m. cord (prop. as hanging over or down)
base
H3499a יֶ֫תֶר remainder, excellence, excess H3499b יֶ֫תֶר cord
3499 yether yeh'-ther
from 3498; properly, an overhanging, i.e. (by implication) an
excess, superiority, remainder; also a small rope (as hanging
free):--+ abundant, cord, exceeding, excellancy(-ent), what
they leave, that hath left, plentifully, remnant, residue,
rest, string, with.
see HEBREW for 03498
יֶ֫תֶר (ye.ter) — remainder.
1) remainder, excess, rest, remnant, excellence
1a) remainder, remnant
1b) remainder, rest, other part
1c) excess
1d) abundantly (adv)
1e) abundance, affluence
1f) superiority, excellency
יֶ֫תֶר (ye.ter) — cord.
cord
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
Conj | V-Piel-ConsecImperf-3ms | Suff — Verb piel sequential imperfect third person masculine singular · suffixHc/Vpw3ms/Sp1bs
רֶ֫סֶן (recen) refers to a halter or bridle, something that restrains, as well as the jaw, particularly in the context of a crocodile. The word is built from an unused root meaning to curb. It appears in various contexts in the Old Testament, but no specific verses are noted.
רֶ֫סֶן n.m.
halter
jaw
base
H7448 רֶ֫סֶן . halter
. jaw
7448 recen reh'-sen
from an unused root meaning to curb; a halter (as
restraining); by implication, the jaw:--bridle.
רֶ֫סֶן (re.sen) — bridle.
1) something that restrains, halter, jaw
1a) halter
1a1) of restraint thrown off (fig)
1b) jaw (of crocodile)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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 | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp