Job 34:29 — Word Study
WLCוְה֤וּא יַשְׁקִ֨ט׀ וּמִ֥י יַרְשִׁ֗עַ וְיַסְתֵּ֣ר פָּ֭נִים וּמִ֣י יְשׁוּרֶ֑נּוּ וְעַל־ גּ֖וֹי וְעַל־ אָדָ֣ם יָֽחַד׃
BSA◂But when Hehûwʼ [gives quietness] remains silentshâqaṭ▸ whomîy [what person, no one] can condemn Himrâshaʻ▸ When He hidesçâthar▸ [conceals] His facepânîym [presence, countenance] whomîy [no one, what person] can see Himshûwr▸ [behold, observe] Yet He watches overʻal [continually, watchfully, has charge of, cares for] bothyachad manʼâdâm [humanity, individuals] and nationgôwy [Gentiles, peoples]
| Greek | English | Parsing |
|---|---|---|
| וְה֤וּא | and he | Conjunction, pronoun |
| יַשְׁקִ֨ט׀ | he will keep quiet | Verb, Hiphil, imperfect third person masculine singular |
| וּמִ֥י | and who? | Conjunction, pronoun |
| יַרְשִׁ֗עַ | will he condemn [him] as guilty | Verb, Hiphil, imperfect third person masculine singular |
| וְיַסְתֵּ֣ר | and he may hide | Conjunction, verb hiphil jussive third person masculine singular |
| פָּ֭נִים | face | Noun common, masculine plural absolute |
| וּמִ֣י | and who? | Conjunction, pronoun |
| יְשׁוּרֶ֑נּוּ | will he observe him | Verb qal imperfect third person masculine singular, suffix |
| וְעַל־ | and over | Conjunction, preposition |
| גּ֖וֹי | a nation | Noun common, masculine singular absolute |
| וְעַל־ | and over | Conjunction, preposition |
| אָדָ֣ם | a person | Noun common, masculine singular absolute |
| יָֽחַד׃ | alike | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But when He remains silent, who can condemn Him? When He hides His face, who can see Him? Yet He watches over both man and nation, |
| KJV | When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only: |
| ASV | When he giveth quietness, who then can condemn? And when he hideth his face, who then can behold him? Alike whether it be done unto a nation, or unto a man: |
| YLT | And He giveth rest, and who maketh wrong? And hideth the face, and who beholdeth it? And in reference to a nation and to a man, [It is] the same. |
| WEB | When he gives quietness, who then can condemn? When he hides his face, who then can see him? He is over a nation or a man alike, |
| BBE | ... |
The translations all maintain a consistent understanding of God's silence and oversight.
The verse is structured with a main clause followed by interrogative phrases, emphasizing the rhetorical questions posed by Job.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbשָׁקַט
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 34:29
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on Divine Justicegenerated
Job 34:29 presents a profound exploration of God's silence and hiddenness, raising questions about human judgment in light of divine oversight. Job emphasizes that even when God is silent or conceals His presence, He remains vigilant over both individuals and nations. This theme resonates throughout the book of Job, where the nature of suffering and justice is deeply examined, as seen in Job 29:1-3 and Job 30:20-21.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 29:1–3 | And Job continued his discourse: |
| 2 | 2 Samuel 7:1 | After the king had settled into his palace and the LORD had given him rest from all his enemies around him, |
| 3 | Isaiah 14:3–8 | On the day that the LORD gives you rest from your pain and torment, and from the hard labor into which you were forced, |
| 4 | Isaiah 26:3 | You will keep in perfect peace the steadfast of mind, because he trusts in You. |
| 5 | Isaiah 32:17 | The work of righteousness will be peace; the service of righteousness will be quiet confidence forever. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — יָֽחַד, Ya.chadgenerated
The word יַחַד (yachad) conveys the idea of unity or togetherness. It can function as both a noun and an adverb, emphasizing the concept of being united or acting in concert. The parsing indicates it is used here as a singular noun, which highlights the collective nature of humanity and nations under God's watchful care.
In this verse, יַחַד underscores that both man and nation are seen together by God, reinforcing the idea that divine oversight is not limited to individuals but encompasses all of humanity.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the essence of God's oversight in this verse.
Sentence Structuregenerated
The verse consists of a series of clauses that explore God's silence and the implications for human judgment. The finite verbs יַשְׁקִ֨ט (he will keep quiet) and יַרְשִׁ֗עַ (will he condemn) drive the main thoughts, with additional clauses expanding on the questions posed.
The structure emphasizes the rhetorical nature of Job's questions, highlighting the contrast between God's hiddenness and His continuous oversight of humanity.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word יַחַד is rendered as ὁμοῦ (homou), meaning 'together' or 'alike.' This choice reflects a similar emphasis on unity among people under God's watch.
The translation choice indicates a consistent understanding of God's oversight over both individuals and nations, aligning with the themes present in the Hebrew text.
In plain words — the whole versegenerated
Job 34:29 reflects on God's silence and hiddenness, asking who can judge Him or see Him when He conceals His presence. Despite this, Job affirms that God watches over all people and nations alike.
Frequently Asked Questionsgenerated
God's silence suggests a time of stillness or peace, where His presence may not be felt, yet He is still aware of all that occurs.
Job emphasizes that God's watchfulness extends to both individuals and nations, indicating His comprehensive care and authority over all.
This rhetorical question highlights the futility of human judgment against God, especially when He chooses to remain silent or hidden.
This verse encapsulates the struggle with understanding divine justice and the mystery of God's ways, which are central themes throughout the book of Job.
Reflection Questionsgenerated
- In what ways have I experienced God's silence in my life, and how did I respond?
- How can I cultivate a deeper awareness of God's presence, even in times of quietness?
- What does it mean for me to recognize that God watches over both individuals and nations?
- How can I approach moments of uncertainty or silence from God with faith and trust?
The early church on this verse — how the Fathers read it
Gregory the Dialogist reflects on this verse to discuss the nature of God's judgments and silence.
For when He giveth peace, who is there to condemn? since He hath hidden His face, who is there that can look on Him? Whence also, from his awe at those boundless and unfathomable judgments, he does not care to discuss them with reasoning,Early Church Fathers on Job 34 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 34:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen he giveth quietness, who then can make trouble?.... Quietness or peace is of God; external peace to bodies of men, to communities, civil and religious, and to particular persons; quietness and
Read John Gill on Job 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him?
Read Robert Jamieson on Job 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen he giveth quietness; either to the poor and oppressed persons last mentioned, or to any other person or people, as it follows. Who then can make trouble? no man or creature can hinder God’ s design and work. When he hideth his face, i.e. withdraws his favour and help from them, and thereby exposeth them to all oppressions or calamities. Who then can behold him? i.e. who can look up to God with cheerfulness or confidence, to desire or expect his help? Or rather, who then will look upon him, or regard him, to wit, so as to pity or succour him? If God be against him, what man will or dare be for him? all men will forsake and oppose him, and so he will be utterly lost. For this who answers…
Read Matthew Poole on Job 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 34:29 When he giveth quietness, who then can make trouble? and when he hideth [his] face, who then can behold him? whether [it be done] against a nation, or against a man only:Ver. 29. When he giveth quietness, who then can make trouble?] Ipse tranquillabit, et quis inquietabit? This is like that of the apostle, saith Brentius, Romans 8:31-39, "If God be for us, who can be against us?" "Who shall lay anything to the charge of God’ s elect?" &c. It is he alone who giveth peace, both of country and of conscience; Peace, peace, Isaiah 26:3, Pacem omnimodam; external, internal, eternal; and then, who can disturb or unsettle? Surely as Isaac once said to Esau, concerning Jacob, He is…
Read John Trapp on Job 34 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) When he giveth quietness, who then can make trouble?—This is probably the meaning, but literally it is, Who can condemn?Or against a man only.—Rather, against a man alike: i.e., it is all one in either case. He judges nations as He judges individuals, and individuals as He does nations.
Read Charles John Ellicott on Job 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. When he giveth quietness, who then can make trouble?] How beautiful is this sentiment, and how true! He ever acts as a sovereign, but his actions are all wise and just. If he give quietness, who dares to give trouble? And if he give to every human being the right to worship himself according to their conscience, for the director of which he gives both his word and his Spirit, who shall dare to say to another, "Thou shalt worship God in my way, or not at all;" or, through a pretended liberality, say, "Thou shalt be tolerated to worship him so and so;" and even that toleration be shackled and limited? Reader, thou hast as much right to tolerate another's mode of worship as he has to…
Read AdamClarke on Job 34 →CambridgeThe Cambridge Bible for Schools and Colleges29–33. The connexion of the following verses is rather uncertain. The sense of Job 34:30 might suggest the connexion of Job 34:29-30 with the preceding. In this case Job 34:31 would make a new start, and the connexion would be maintained to the end of the chapter. It is probable, however, that Job 34:34-37 should be taken by themselves. In Job 34:29 the word he is emphatic; similarly in Job 34:31 an emphasis falls on God. This common emphasis, in Job 34:29-30 on the absoluteness of God’s operation and in Job 34:31-33 on the presumption of any one who questions it, seems to bind these two groups of verses together. The verses read as a whole, 29. When he giveth quietness, who shall condemn…
Read Cambridge on Job 34 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen he giveth quietness - That is, when God designs to give rest, comfort, ease, or prosperity in any way to a man. The Hebrew word used here may refer to any kind of ease, rest, or peace.
Read Albert Barnes on Job 34 →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
But when He remains silent, who can condemn Him? When He hides His face, who can see Him? Yet He watches over both man and nation,
When he gives quietness, who then can condemn? When he hides his face, who then can see him? He is over a nation or a man alike,
But when He remains silent, who can condemn Him? When He hides His face, who can see Him? Yet He watches over both man and nation,
But if God is quiet, who can condemn him? If he hides his face, then who can see him? Yet he is over the individual and the nation alike,
Tyndale line
When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only:
When he giveth quietness, who then can condemn? And when he hideth his face, who then can behold him? Alike whether it be done unto a nation, or unto a man:
When he giveth quietness, who then can condemn? and when he hideth his face, who then can behold him? whether it be done unto a nation, or unto a man, alike:
When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only:
And when he giueth quietnesse, who can make trouble? and when he hideth his face, who can beholde him, whether it be vpon nations, or vpon a man onely?
Strictly literal
When he giveth quietness, who then will disturb? and when he hideth [his] face, who shall behold him? and this towards a nation, or towards a man alike;
And He giveth rest, and who maketh wrong? And hideth the face, and who beholdeth it? And in reference to a nation and to a man, [It is] the same.
And He gives rest, and who makes wrong? And hides the face, and who beholds it? And in reference to a nation and to a man, || [It is] the same.
When he now granteth rest, who will condemn [him]! and when he hideth his face, who can behold him? whether it be against a nation, or against one man, it is the same:
When he stays silent, who can condemn him? If he hides his face, who can perceive him? He rules over nation and individual alike,
From the Latin
For when he granteth peace, who is there that can condemn? When he hideth his countenance, who is there that can behold him, whether it regard nations, or all men?
Simplified
Yet if God wants to remain silent, who can condemn him? If he chooses to hide his face, who can see him? Whether it concerns a nation or an individual,
...
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in their wording for Job 34:29. Both texts convey the same core message about God's silence and His watchfulness over humanity.
וְה֤וּא יַשְׁקִ֨ט׀ וּמִ֥י יַרְשִׁ֗עַ וְיַסְתֵּ֣ר פָּ֭נִים וּמִ֣י יְשׁוּרֶ֑נּוּ וְעַל־ גּ֖וֹי וְעַל־ אָדָ֣ם יָֽחַד׃
13 of the 13 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 34:29
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Conj | Pron — Conjunction · pronounHC/Pp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
שָׁקַט (shaqat) is a Hebrew verb meaning to be quiet or undisturbed. It encompasses a range of meanings including tranquility, inactivity, and rest, and can refer to both people and land. The Hiphil form indicates causing quietness or showing quietness. There are no significant disagreements among the lexicons regarding its meanings.
שָׁקַט vb. be quiet, undisturbed
Qal be quiet, undisturbed
of land, at peace
be quiet, inactive
Hiph.
shew quietness (inner causat.), of men
cause quietness
base
H8252 שָׁקַט be quiet, undisturbed .be quiet, undisturbed . of land, at peace
. be quiet, inactive
. . shew quietness (inner causat.), of men
. cause quietness
8252 shaqat shaw-kat'
a primitive root; to repose (usually figurative):--appease,
idleness, (at, be at, be in, give) quiet(-ness), (be at, be
in, give, have, take) rest, settle, be still.
שָׁקַט (sha.qat) — to quiet.
1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed
1a) (Qal)
1a1) to be quiet, be undisturbed
1a1a) to be at peace (of land)
1a2) to be quiet, be inactive
1b) (Hiphil)
1b1) to show quietness
1b1a) quietness, display of quietness (subst)
1b2) to quiet, be quiet
1b3) to cause quietness, pacify, allay
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
kwi'-et: Verb or adjective only in English Versions of the Bible, "quietness" being used for the noun. No special Hebrew or Greek words are represented, but in the Old Testament usually for some form or derivative of shaqaT, "be undisturbed" (Jud 18:7; compare Pr 1:33, sha'ar, "to loll," "be at ease"; Ec 9:17, nachath, "quiet," "be set on"). For "them that are quiet in the land", in Ps 35:20, see MEEKNESS; POOR. For "quiet prince in Jer 51:59, the Revised Version (British and American) substitutes "chief chamberlain," margin "quartermaster." "Jacob was a quiet (tam, "gentle"] man" (
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Conj | Part — Conjunction · pronounHC/Pi
רָשַׁע (rasha`) is a Hebrew verb meaning to be wicked or to act wickedly. It covers various aspects of wrongdoing, including being guilty and condemning others in both civil and ethical contexts. The entries indicate a distinction between its basic meaning of wickedness and its implications of guilt and condemnation.
[רָשַׁע] vb. denom. be wicked, act wickedly
Qal
be wicked, act wickedly
be guilty
Hiph.
condemn as guilty, in civil relations
condemn as guilty, in ethical and religious relations
act wickedly, in ethics and religious
base
H7561 רָשַׁע vb. denom. be wicked, act wickedly .. be wicked, act wickedly
. be guilty
. . condemn as guilty, in civil relations
. condemn as guilty, in ethical and religious relations
. act wickedly, in ethics and religious
7561 rasha` raw-shah'
a primitive root; to be (causatively, do or declare) wrong;
by implication, to disturb, violate:--condemn, make trouble,
vex, be (commit, deal, depart, do) wicked(-ly, -ness).
רָשַׁע (ra.sah) — be wicked.
1) to be wicked, act wickedly
1a) (Qal)
1a1) to be wicked, act wickedly
1a2) to be guilty, be condemned
1b) (Hiphil)
1b1) to condemn as guilty (in civil relations)
1b2) to condemn as guilty (in ethical or religious relations)
1b3) to act wickedly (in ethics and religion)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So…
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
Conj | V-Hiphil-Imperf-3ms — Conjunction · verb hiphil jussive third person masculine singularHC/Vhj3ms
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…
N-cp — Noun common · masculine plural absoluteHNcmpa
fas: In Hebrew the translation of three expressions:
(1) panim
(2) `ayin, literally, "eye" and
(3) 'aph, literally, "nose," "nostril," already noted under the word COUNTENANCE, which see.
The first and second of these words are used synonymously, even in metaphorical expressions, as, for example in the phrase "the face of the earth," where panim is used (De 6:15 et passim) and `ayin (Nu 22:5 et passim). The third expression preserves more clearly its original meaning. It is generally used in the phrases "to bow one's self to the earth," "to fall on one's face," where the nose actually touched the ground. Often "my face," "thy face" is mere oriental circumlocution for the personal pronoun "I," "me," "thou," "thee." "In thy face" means "in thy presence;" and is often so translated. A…
Face
Means simply presence, as when it is recorded that Adam and Eve hid themselves from the “face [R.V., ‘presence’] of the Lord God” (Gen. 3:8; comp. Ex. 33:14, 15, where the same Hebrew word is rendered “presence”). The “light of God’s countenance” is his favour (Ps. 44:3; Dan. 9:17). “Face” signifies also anger, justice, severity (Gen. 16:6, 8; Ex. 2:15; Ps. 68:1; Rev. 6:16). To “provoke God to his face” (Isa.…
Face and presence, expressed by the same word in Hebrew, are often put for the person himself, Ge 48:11 Ex 33:14 Isa 63:9. No man has seen the face of God, that is, had a full revelation of his glory, Ex 33:20 Joh 1:18 1Ti 6:16. To see him "face to face," is to enjoy his presence, Ge 32:30 Nu 14:14 De 5:4, and have a clear manifestation of his nature and grace,
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Conj | Part — Conjunction · pronounHC/Pi
שׁוּר (shuwr) is a primitive root meaning to see or observe. It encompasses a range of actions from simply seeing and regarding to more active forms like spying or lying in wait. The entries suggest a dual focus on both positive observation and negative lurking. There is no significant disagreement among the lexicons regarding its meanings.
[שׁוּר] vb. behold, regard
behold
regard with watchful care
watch stealthily, lie in wait
ref
H7789 שׁוּר
7789 shuwr shoor
a primitive root (identical with 7788 through the idea of
going round for inspection); to spy out, i.e. (generally)
survey, (for evil) lurk for, (for good) care for:--behold,
lay wait, look, observe, perceive, regard, see.
see HEBREW for 07788
שׁוּר (shur) — to see.
1) to see, behold, observe, regard
1a) (Qal)
1a1) to behold, observe
1a2) to regard
1a3) to watch, watch (stealthily), lie in wait
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep — Conjunction · prepositionHC/R
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
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
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
N-ms — Noun common · masculine singular absoluteHNcmsa