Job 32:22 — Word Study
WLCכִּ֤י לֹ֣א יָדַ֣עְתִּי אֲכַנֶּ֑ה כִּ֝מְעַ֗ט יִשָּׂאֵ֥נִי עֹשֵֽׂנִי׃
BSAForkîy [because of this reason] I do notlôʼ know howyâdaʻ■ [am unaware, lack understanding] to flatterkânâh▸ [give flattering titles, praise excessively] or my Makerʻâsâh [lest, in case, Creator, the one who formed me] would remove menâsâʼ▸ [take away, lift up] in an instantmᵉʻaṭ [suddenly, in a little time]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| לֹ֣א | not | Particle |
| יָדַ֣עְתִּי | I know | Verb, Qal, perfect first person common singular |
| אֲכַנֶּ֑ה | I will use flattery | Verb, Piel, imperfect first person common singular |
| כִּ֝מְעַ֗ט | like a little | Preposition, noun common masculine singular absolute |
| יִשָּׂאֵ֥נִי | he will carry away me | Verb qal imperfect third person masculine singular, suffix |
| עֹשֵֽׂנִי׃ | [the one who] made me | Verb qal participle (active) masculine singular common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I do not know how to flatter, or my Maker would remove me in an instant. |
| KJV | For I know not to give flattering titles; in so doing my maker would soon take me away. |
| ASV | For I know not to give flattering titles; Else would my Maker soon take me away. |
| YLT | For I have not known to give flattering titles, In a little doth my Maker take me away. |
| WEB | For I don’t know how to give flattering titles, or else my Maker would soon take me away. |
| BBE | For I am not able to give names of honour to any man; and if I did, my Maker would quickly take me away. |
Where they part company is in the nuances of אֲכַנֶּ֑ה — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause, indicating the condition and consequence of Job's statement.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָדַע
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 32:22
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 Defense of His Integritygenerated
Job 32:22 is part of Job's speech where he defends his integrity against the accusations of his friends. He emphasizes that he does not know how to flatter, indicating his commitment to truthfulness. This is in the context of Job's suffering and the discussions surrounding it, where maintaining honesty is crucial.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 17:5 | If a man denounces his friends for a price, the eyes of his children will fail. |
| 2 | Psalm 12:2–3 | They lie to one another; they speak with flattering lips and a double heart. |
| 3 | Proverbs 29:5 | A man who flatters his neighbor spreads a net for his feet. |
| 4 | 1 Thessalonians 2:5 | As you know, we never used words of flattery or any pretext for greed. God is our witness! |
| 5 | Galatians 1:10 | Am I now seeking the approval of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a servant of Christ. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אֲכַנֶּ֑ה, 'a.kha.Nehgenerated
The verb כָּנָה (kanah) means to flatter, specifically to give flattering titles or excessive praise. This word appears in the Piel form, indicating an active engagement in the act of flattery. Job's use of this word highlights his refusal to engage in deceitful praise, which he associates with dishonesty.
In this verse, Job asserts that he lacks the ability to flatter, which he believes is essential to maintain his integrity before God. His choice of words suggests a strong moral stance against insincerity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree in conveying Job's inability to flatter, with the BSB using flatter, which is echoed in the KJV and ASV.
Sentence Structuregenerated
The finite verb יָדַ֣עְתִּי (ya.Da'.ti), meaning 'I know,' governs the main clause with a subordinate clause explaining the consequence. The structure emphasizes Job's knowledge and the implications of his lack of flattery.
The sentence is structured with a main clause followed by a subordinate clause detailing the conditional outcome of his actions. The Hebrew word order places emphasis on Job's knowledge and integrity.
Septuagint Backgroundgenerated
The Septuagint translates יָדַ֣עְתִּי as ἐπίσταμαι (epistamai), which means 'to know' or 'to understand.' This choice reflects a similar emphasis on knowledge but may suggest a broader understanding of the implications of flattery.
The translation of אֲכַנֶּ֑ה as θαυμάσαι (thaumasa) indicates a focus on the act of admiration or praise, which aligns with the theme of flattery but may carry a slightly different connotation in Greek.
In plain words — the whole versegenerated
Job 32:22 shows Job stating that he does not know how to flatter others, emphasizing his commitment to honesty. He fears that if he were to flatter, his Maker would remove him suddenly. This highlights the tension between truthfulness and the temptation to use flattery.
Frequently Asked Questionsgenerated
Job is expressing his inability to engage in insincere praise, which he believes would compromise his integrity.
Job refers to his Maker to emphasize the seriousness of his integrity and the consequences of flattery, which he believes could lead to divine judgment.
This verse is part of Job's larger argument defending his righteousness against the accusations of his friends, asserting that he is truthful and not deceitful.
Job's stance encourages honesty and integrity, showing that maintaining one's principles is vital, even in difficult circumstances.
Reflection Questionsgenerated
- In what situations have I felt tempted to flatter others instead of being honest?
- How can I ensure that my words reflect integrity, like Job's?
- What are the consequences of flattery in my relationships?
- How does understanding my own Maker influence my honesty with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 32:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I know not to give flattering titles,.... He had not been brought up in such a manner, nor taught to use them; he had not been inured to them, nor did he know or approve of them; nor could he in
Read John Gill on Job 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I know not to give flattering titles; in so doing my maker would soon take me away. For I know not to give flattering titles; in so doing my maker would soon take me away. Take me away - as a punishment (Psalms 102:24).
Read Robert Jamieson on Job 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have neither skill nor will to flatter Job or any man so as to debauch my conscience, or corrupt the truth, or speak falsely for his sake. If I should be guilty of that sin, God would quickly and sorely punish me for it. Or without this supplement, my Maker will quickly take me away, to wit, out of this world. I dare not flatter any man, because I consider I must shortly die and go to judgment, to give an account of all my words and actions.
Read Matthew Poole on Job 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 32:22 For I know not to give flattering titles; [in so doing] my maker would soon take me away.Ver. 22. For I know not to give, &c.] I have as little art in it (it is out of my road) as heart to it. For, In so doing my maker should take me away] i.e. Kill me and send me packing to hell. He would soon snatch me away; he would burn me, as some render it; so dangerous is the sin of flattery. A preacher called Constantine the Great, Blessed, to his face, but he went away with a check. What will God say to such, think we? (Euseb. de Vita Const. l. iv. c. 4.)
Read John Trapp on Job 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) In so doing my maker would soon take me away.—Or perhaps the meaning may be, “My Maker will almost have to forgive me:” that is, for being too candid, frank, and straightforward; for speaking too plainly. Some commentators regard Elihu’s character with great disfavour, and consider him to be an empty and arrogant talker, mainly, perhaps, from Job 32:18-19; others accept him as a wise and pious friend of Job, who not only gave him good advice, but perhaps more nearly than any other of the disputants hit the truth about Job’s afflictions. We are probably more right in this latter view, because at the climax of the poem we do not read that Elihu had any share in the condemnation which was…
Read Charles John Ellicott on Job 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. My Maker would soon take me away.] Were I to copy this conduct while under the influence which I now feel, God might justly consume me as in a moment. He is my Maker; he made me to know truth, to tell truth, and to live according to truth; for he is the God of truth: I shall, therefore through his help, speak the TRUTH, the WHOLE TRUTH, and NOTHING BUT THE TRUTH. WE find from the above that vain titles of ceremony, expressive of the most eminent qualities, were given to worthless men, from time immemorial; and no wonder, for hypocrisy entered into man at the same time that sin entered into the world. Of the flattering titles used in the East, I shall give a few specimens from the…
Read AdamClarke on Job 32 →CambridgeThe Cambridge Bible for Schools and Colleges22. Elihu is conscious of sincerity; it is not in his nature to flatter. His fear of God also and sense of His rectitude would deter him from such a thing; comp. Job’s language, ch. Job 13:7 seq. These last words and many other things which Elihu says enable us to judge rightly of the part which the author intends him to play. There are some things in his manner of introducing himself and in the way in which he speaks of his own arguments, which seem to offend against modesty and almost shock our sense of decorum. We must not, however, apply Western standards of taste to the East. There was nothing further from the intention of the author of these Chapters than to make Elihu play a…
Read Cambridge on Job 32 →Albert Barnes1798–1870Barnes' Notes on the BibleFor I know not to give flattering titles - I do not know how to flatter. It is not in my character; it has not been my habit.
Read Albert Barnes 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
For I do not know how to flatter, or my Maker would remove me in an instant.
For I don’t know how to give flattering titles, or else my Maker would soon take me away.
For I do not know how to flatter, or my Maker would remove me in an instant.
for I do not know how to give honorary titles, if I did, my Creator would quickly do away with me.
Tyndale line
For I know not to give flattering titles; in so doing my maker would soon take me away.
For I know not to give flattering titles; Else would my Maker soon take me away.
For I know not to give flattering titles; else would my Maker soon take me away.
For I know not to give flattering titles; in so doing , my Maker would soon take me away.
For I may not giue titles, lest my Maker should take me away suddenly.
Strictly literal
For I know not how to flatter; my Maker would soon take me away.
For I have not known to give flattering titles, In a little doth my Maker take me away.
For I have not known to give flattering titles, || My Maker takes me away in a little.”
For I know not to give flattering titles; [for else] my Maker would speedily carry me away.
For I do not know how to give such titles; if I did so, my Maker would soon take me away.
From the Latin
For I know not how long I shall continue, and whether after a while my Maker may take me away.
Simplified
I don't know how to flatter, and if I did my Creator would soon destroy me.”
For I am not able to give names of honour to any man; and if I did, my Maker would quickly take me away.
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 generally agree in meaning, with four words matched between them. The Septuagint's word order differs, reflecting its own syntactical structure.
כִּ֤י לֹ֣א יָדַ֣עְתִּי אֲכַנֶּ֑ה כִּ֝מְעַ֗ט יִשָּׂאֵ֥נִי עֹשֵֽׂנִי׃
4 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 32:22
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…
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
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.
מְעַט 101 subst. a little, fewness, a few
base
H4592 מְעַט a little, fewness, a few
4592 m`at meh-at'
or miat {meh-awt'}; from 4591; a little or few (often
adverbial or compar.):--almost (some, very) few(-er, -est),
lightly, little (while), (very) small (matter, thing), some,
soon, X very.
see HEBREW for 04591
מְעַט (me.at) — little.
1) littleness, few, a little, fewness
1a) little, small, littleness, fewness, too little, yet a little
1b) like a little, within a little, almost, just, hardly, shortly, little worth
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp1bs
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp1bs