Job 32:21 — Word Study
WLCאַל־ נָ֭א אֶשָּׂ֣א פְנֵי־ אִ֑ישׁ וְאֶל־ אָ֝דָ֗ם לֹ֣א אֲכַנֶּֽה׃
BSAI will be partialnâsâʼ [not show favor to, respect, biased, prejudiced] to noʼal oneʼîysh nor willlôʼ I flatterkânâh▸ [refuse to, not, give flattering titles to, praise excessively] any manʼâdâm [person, individual]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| נָ֭א | please | Particle |
| אֶשָּׂ֣א | I lift up | Verb, Qal, infinitive construct first person common singular |
| פְנֵי־ | [the] face of | Noun common, masculine plural construct |
| אִ֑ישׁ | anyone | Noun common, masculine singular absolute |
| וְאֶל־ | and to | Conjunction, preposition |
| אָ֝דָ֗ם | anyone | Noun common, masculine singular absolute |
| לֹ֣א | not | Particle |
| אֲכַנֶּֽה׃ | I will use flattery | Verb, Piel, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will be partial to no one, nor will I flatter any man. |
| KJV | Let me not, I pray you, accept any man’s person, neither let me give flattering titles unto man. |
| ASV | Let me not, I pray you, respect any man’s person; Neither will I give flattering titles unto any man. |
| YLT | Let me not, I pray you, accept the face of any, Nor unto man give flattering titles, |
| WEB | Please don’t let me respect any man’s person, neither will I give flattering titles to any man. |
| BBE | Let me not give respect to any man, or give names of honour to any living. |
Where they part company is in the translation of אֲכַנֶּֽה — see How Translations Differ.
The sentence consists of two main clauses that express Job's strong refusal to show favoritism or engage in flattery.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 32:21
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 Declaration of Impartialitygenerated
Job 32:21 is a part of Job's response to his friends, where he emphasizes the importance of speaking truthfully without bias. He acknowledges the pressure to conform to expectations but asserts his commitment to honesty in his judgments. This statement reflects Job's integrity as he navigates the complexities of his situation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 13:8 | Would you show Him partiality or argue in His defense? |
| 2 | Job 34:19 | who is not partial to princes and does not favor rich over poor? For they are all the work of His hands. |
| 3 | Leviticus 19:15 | You must not pervert justice; you must not show partiality to the poor or favoritism to the rich; you are to judge your neighbor fairly. |
| 4 | Deuteronomy 1:17 | Show no partiality in judging; hear both small and great alike. Do not be intimidated by anyone, for judgment belongs to God. And bring to me any case too difficult for you, and I will hear it.” |
| 5 | Deuteronomy 16:19 | Do not deny justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אֲכַנֶּֽה, 'a.kha.Nehgenerated
The verb כָּנָה (kanah) means to flatter, often implying an insincere or excessive praise. It is used here in the Piel form, indicating an active role in flattering others, which Job explicitly rejects.
Job's choice of words emphasizes his refusal to engage in flattery, suggesting a deep commitment to truthfulness and integrity in his speech. This aligns with the broader themes of justice and righteousness found throughout the Book of Job.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses flatter to translate אֲכַנֶּֽה.
Sentence Structuregenerated
The verse contains two main clauses, with the finite verbs אֶשָּׂ֣א ('e.Sa) and אֲכַנֶּֽה ('a.kha.Neh) governing the actions Job will not take. The structure emphasizes Job's commitment to impartiality and honesty.
The Hebrew word order places emphasis on the negative particles אַל (al) and לֹא (lo'), highlighting Job's strong refusal to show favoritism or flatter anyone.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew phrases are rendered using the Greek word αἰσξυνθῶ, which conveys a sense of shame or dishonor. This choice suggests a deeper moral implication, indicating that flattery is not only disallowed but also shameful.
The translation reflects an interpretation that emphasizes the ethical dimension of Job's statement, aligning with the moral teachings found throughout the wisdom literature.
In plain words — the whole versegenerated
Job 32:21 expresses Job's firm stance against favoritism and flattery. He declares that he will not show partiality to anyone nor give excessive praise, highlighting the importance of honesty and integrity in his words.
Frequently Asked Questionsgenerated
Job is emphasizing his commitment to speak truthfully without resorting to insincere praise or favoritism, which aligns with the values of justice and integrity.
Impartiality is crucial for Job as he navigates the judgments and opinions of his friends, ensuring that he remains true to his beliefs and experiences without bias.
This verse underscores the theme of integrity in the face of suffering and the importance of honest discourse, which is central to Job's struggle throughout the book.
Job's refusal to flatter teaches the value of honesty and the importance of maintaining integrity in our interactions with others, regardless of external pressures.
Reflection Questionsgenerated
- In what situations have I felt pressure to flatter or show favoritism? How can I respond with integrity?
- How does Job's commitment to honesty inspire me in my own conversations?
- What are practical ways I can ensure my words reflect truth and fairness?
- How can I encourage others to speak truthfully and avoid flattery in our discussions?
The early church on this verse — how the Fathers read it
The early commentary from Gregory the Dialogist emphasizes the importance of impartiality in judgment, arguing from this verse to illustrate the need for honesty in our dealings with others.
I will not accept the person of man, I will not equal God to man; for I know not how long I shall continue, or whether after a while my Maker may take me away.Early Church Fathers on Job 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 32:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet me not, I pray you, accept any man's person,.... Neither the person of Job, because of his poverty and affliction, indulging too much to pity and commiseration, and affecting to get a good name
Read John Gill on Job 32 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet me not, I pray you, accept any man's person, neither let me give flattering titles unto man. 'May I never accept,' etc.
Read Robert Jamieson on Job 32 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDo not expect that I should out of fear or respect to any of you speak partially, but bear with my free and plain dealing with you all. As I shall not censure and reproach Job as a hypocrite or profane person, which you have done; so neither shall I flatter him, but faithfully reprove him for his exorbitant speeches of God.
Read Matthew Poole on Job 32 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 32:21 Let me not, I pray you, accept any man’ s person, neither let me give flattering titles unto man. Ver. 21. Let me not, I pray you, accept any man’ s person] q.d. This leave you must give me, or at least wise I must take it, since my life lieth upon it to be impartial and plain dealing, laying the blame where it lights, and sparing the pains of pleasing and parasitical poems of oratorical and rhetorical insinuations. Nihil loquar ad gratiam, &c. I shall know no man after the flesh in this business, nor look on any face. If Job found this fault with his other three friends, Job 13:7, he shall have no cause so to do with me; but, as a right moderator, I will hear arguments speak, and…
Read John Trapp on Job 32 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Let me not - accept any man's person] I will speak the truth without fear or favour. Neither let me give flattering titles] I will not give epithets to any man that are not descriptive of his true state. I will not beguile him by telling him he is what he is not. אכנה acanneh, from כנה canah, is generally supposed to signify to surname, to put a name to or upon a name, as the French word surnom implies. It means to give proud titles to persons who are worthless. It is well known that the Arabs make court to their superiors by carefully avoiding to address them by their proper names, instead of which they salute them with some title or epithet expressive of respect. - SCOTT. See…
Read AdamClarke on Job 32 →
CambridgeThe Cambridge Bible for Schools and Colleges21. neither let me give] Rather, neither will I give flattery. The words express the speaker’s resolution to be sincere and fearless, to have regard to the question itself solely, and not to allow himself to be influenced by respect to the persons interested in it. Elihu does not refer here to impartiality between Job and the three friends. There is no allusion to the friends. He speaks generally, saying that he will have respect to truth only; comp. the language, ch. Job 33:3, Job 34:2-4. Coverdale goes far enough when he renders: “no man wil I spare.” Hitzig oversteps the line when he says that Elihu “intimates his intention of being rude to Job.”
Read Cambridge on Job 32 →
Albert Barnes1798–1870Barnes' Notes on the BibleLet me not, I pray you - This is not to be regarded as an address to them, or a prayer to God, but as an expression of his determination.
Read Albert Barnes on Job 32 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Accept any man’s person. — See note Job 13:8. Young as he is, Elihu will regard no one, but strive to be impartial.
Read Daniel Denison Whedon on Job 32 →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
I will be partial to no one, nor will I flatter any man.
Please don’t let me respect any man’s person, neither will I give flattering titles to any man.
I will be partial to no one, nor will I flatter any man.
I will not show partiality to anyone, nor will I confer a title on any man.
Tyndale line
Let me not, I pray you, accept any man’s person, neither let me give flattering titles unto man.
Let me not, I pray you, respect any man’s person; Neither will I give flattering titles unto any man.
Let me not, I pray you, respect any man’s person; neither will I give flattering titles unto any man.
Let me not, I pray you, accept any man's person, neither let me give flattering titles to man.
I will not now accept the person of man, neyther will I giue titles to man.
Strictly literal
Let me not, I pray you, accept any man's person; neither will I give flattery to man.
Let me not, I pray you, accept the face of any, Nor unto man give flattering titles,
Please do not let me accept the face of any, || Nor give flattering titles to man,
On no account will I show undue favor to any man, and to no son of earth will I give flattering titles.
I will not show favoritism; neither will I give honorific titles to any man.
From the Latin
I will not accept the person of man, and I will not level God with man.
Simplified
I will not take sides, and I'm not going to flatter anyone.
Let me not give respect to any man, or give names of honour to any living.
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 show some agreement, with five of the nine words matched. However, the Septuagint's word order and articles differ significantly from the Hebrew text, indicating a distinct interpretive approach.
אַל־ נָ֭א אֶשָּׂ֣א פְנֵי־ אִ֑ישׁ וְאֶל־ אָ֝דָ֗ם לֹ֣א אֲכַנֶּֽה׃
5 of the 9 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 32:21
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
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…
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
HC/R — Conjunction · prepositionHC/R
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
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
כָּנָה (kanah) is a Hebrew verb meaning to give a title or surname, often with a connotation of flattery. It is primarily used in the Piel form, indicating the act of addressing someone by an additional name or epithet. The entries suggest a focus on the act of eulogizing or flattering through titles.
[כָּנָה] vb. Pi. betitle, title, give an epithet or cognomen
Pi. I have called thee by thy name, given thee a title
Pu. he is betitled
base
H3655 [כָּנָה] Pi. betitle, title, give an epithet or cognomen
3655 kanah kaw-naw'
a primitive root; to address by an additional name; hence, to
eulogize:--give flattering titles, surname (himself).
כָּנָה (ka.nah) — to flatter.
1) to title, surname, be surnamed, give an epithet or cognomen, give a flattering title
1a) (Piel) to call by name, give a title, betitle
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
