Menu

Job 36:13 — Word Study

Depth

WLCוְֽחַנְפֵי־ לֵ֭ב יָשִׂ֣ימוּ אָ֑ף לֹ֥א יְ֝שַׁוְּע֗וּ כִּ֣י אֲסָרָֽם׃

BSAThe godlesschânêph [profane, hypocritical] in heartlêb [the seat of feelings, will, and intellect] harborsûwm [store up, lay up] resentmentʼaph [anger, bitterness] even whenkîy He binds themʼâçar [God, the supreme Judge, ties, disciplines] they do notlôʼ [refuse to] cry for helpshâvaʻ [shout, call out, freedom, deliverance]

Word
Listen & take awayJob 36
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 13 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration ('a.sa.Ram) — no per-word recordings of the Hebrew exist to link to.
Take it away
Job 36:13quick helps
In a sentenceJob describes the godless who, despite their suffering, refuse to seek help from God.
Who is speakingElihu, one of Job's friends, is speaking about the nature of the wicked.
Where we areIn a discourse on divine justice, Elihu explains the condition of the godless.
The hard wordחָנֵף
Take awayThe godless may suffer, but they do not turn to God for relief.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbשׂים The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 36:13

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 — Elihu's Discourse on Divine Justicegenerated

12But if they do not obey, then they perish by the sword and die without knowledge.
13The godless in heart harbor resentment; even when He binds them, they do not cry for help.
14They die in their youth, among the male shrine prostitutes.
15God rescues the afflicted by their affliction and opens their ears in oppression.

Job 36:13 is part of Elihu's speech, where he discusses the fate of the godless. He asserts that those who are hypocritical in heart harbor resentment against God and do not seek His help, even when they are bound by their own actions. This highlights a theme of divine justice and human response to suffering, as seen throughout the book of Job.


Cross References

ReferenceText (BSB)
1Numbers 32:14Now behold, you, a brood of sinners, have risen up in place of your fathers to further stoke the burning anger of the LORD against Israel.
22 Chronicles 28:13–22“You must not bring the captives here,” they said, “for you are proposing to bring guilt upon us from the LORD and to add to our sins and our guilt. For our guilt is great, and fierce anger is upon Israel.”
3Romans 2:5But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God’s righteous judgment will be revealed.
4Job 15:4But you even undermine the fear of God and hinder meditation before Him.
5Job 27:8–10For what is the hope of the godless when he is cut off, when God takes away his life?

The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to


The Key Word חָנֵף, ve.chan.fei-generated

The word חָנֵף (chaneph) is a perfect passive participle that describes individuals who are hypocritical and irreligious. It conveys a sense of moral corruption, often associated with a lack of piety. The parsing indicates that it refers to plural subjects, namely 'the godless'.

This term is used to emphasize the condition of those who are morally soiled by sin, reflecting a state of rebellion against God. Elihu's use of this word suggests a profound critique of their character and their unwillingness to acknowledge their need for divine intervention.


How Translations Differ — measured against the Berean Standard Biblegenerated

The translations agree on the meaning of חָנֵף as 'godless' or 'hypocritical'.


Sentence Structuregenerated

The finite verb governing the verse is יָשִׂ֣ימוּ, they put, which is the main action. The structure consists of a subject noun phrase followed by a series of clauses that detail the actions and conditions of the godless.

The word order places emphasis on the subject, 'the godless', and the actions they take, indicating a clear progression from their internal state to their external response.


Septuagint Backgroundgenerated

In the Septuagint, חָנֵף is rendered as ὑποκριταὶ (hypocrites), which aligns with the Hebrew meaning but adds a layer of interpretation that emphasizes their deceitful nature.

This choice reflects a narrowing of focus, suggesting that the godless are not only irreligious but also actively pretending to be something they are not.


In plain words — the whole versegenerated

Job 36:13 explains that the godless, who are hypocritical in their hearts, hold onto anger and do not seek help from God even when they are bound by their own actions. This illustrates their refusal to turn to God for deliverance.


Frequently Asked Questionsgenerated

What does it mean to be godless in heart?

To be godless in heart means to lack reverence for God and to live in a way that is hypocritical and morally corrupt, often harboring resentment.

Why do the godless not cry for help?

The godless do not cry for help because they refuse to acknowledge their need for God, even in their suffering.

What does it mean when it says 'He binds them'?

When it says 'He binds them', it refers to God imposing discipline or consequences on the godless for their actions.

How does this verse relate to the overall theme of Job?

This verse relates to the theme of Job by highlighting the contrast between the righteous and the godless, emphasizing the consequences of rejecting God.


Reflection Questionsgenerated

  1. In what ways might I be harboring resentment against God in my own life?
  2. How can I ensure that I do not become hypocritical in my faith?
  3. What steps can I take to seek God's help during difficult times?
  4. How does understanding the nature of the godless help me in my walk with God?

The early church on this verse — how the Fathers read it

Gregory the Dialogist references this verse to discuss the nature of hypocrites and their relationship with God, emphasizing their craftiness and pretense.

Gregory the DialogistMorals on the Book of Job, Book XXVI c. 540–604
Hypocrites and crafty men provoke the wrath of God. When mentioning hypocrites, he appropriately subjoins, 'and crafty.' For unless they are crafty in wit, they cannot consistently make pretence of that which they wish to appear.
Early Church Fathers on Job 36 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Job 36:13 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

But the hypocrites in heart heap up wrath,.... Or "and the hypocrites" (s); for these are the same with the disobedient in Job 36:12; who seem to be righteous, but are not; pretend to what they have

Read John Gill on Job 36 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

But the hypocrites in heart heap up wrath: they cry not when he bindeth them. Same sentiment as Job 36:11-12 expanded. Verse 13.

Read Robert Jamieson on Job 36 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

The hypocrites in heart; such as are truly void of that piety which they profess; whereby he either secretly insinuates that Job was such a one; or gives him this occasion to search himself whether he were not so; or rather, admonisheth him not to carry himself like such a one, as he had hitherto done, and for which he reproved him, . Heap up wrath, i.e. by their impious and obstinate carriage in all conditions, they treasure up God’ s wrath against themselves. They cry not unto God for help. They live in the gross neglect of God and of prayer. When he bindeth them, to wit, with the cords of affliction, expressed , which is mentioned as an aggravation of their wickedness; because even…

Read Matthew Poole on Job 36 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Job 36:13 But the hypocrites in heart heap up wrath: they cry not when he bindeth them.Ver. 13. But the hypocrites in heart heap up wrath] Or, Yet; or, Howbeit: q.d. These foul sinners, that have turned repentance into a form, and converted conversion itself into sin, though they see bad men made good and good men made better by their afflictions, and incorrigible persons destroyed before their eyes, yet they amend not by God’ s hand upon them, but are the worse for it; as iron grows more cold after a heat, and as naughty boys are more stupid and more stubborn after a whipping. Hypocritis nihit stupidius. These hollow hearted ones heap up wrath against the day of wrath, as St Paul makes up…

Read John Trapp on Job 36 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(13) The hypocrites in heart.—The words rather mean the godless or profane in heart.They cry not.—That is, cry not for help. When he bindeth them.—That is, as in Job 36:8, he has been speaking especially of one kind of affliction, like that, namely, of Joseph.

Read Charles John Ellicott on Job 36 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 13. But the hypocrites in heart] חנפי chanphey, the profligates, the impious, those who have neither the form nor the power of godliness. The hypocrite is he who has the form but not the power, though he wishes to be thought as inwardly righteous as he is outwardly correct; and he takes up the profession of religion only to serve secular ends. This is not the meaning of the word in the book of Job, where it frequently occurs. They cry not] "Though he binds them, yet they cry not." They are too obstinate to humble themselves even under the mighty hand of God.

Read AdamClarke on Job 36 →
CambridgeThe Cambridge Bible for Schools and Colleges

5–25. Elihu’s doctrine is in a word: God is great and despiseth not, He is great in strength of heart. His greatness is that of understanding, which enables Him to estimate all rightly, to see through all right and wrong, and to adapt His providence to the strong and to the weak, the evil and the good. This thought with the illustrations of it, Job 36:6-15, and the application of it to Job , vv16-25, exhaust the first half of this concluding speech.

Read Cambridge on Job 36 →
Albert Barnes1798–1870Barnes' Notes on the Bible

But the hypocrites in heart heap up wrath - By their continued impiety they lay the foundation for increasing and multiplied expressions of the divine displeasure.

Read Albert Barnes on Job 36 →

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

BSBBerean Standard Bible2020

The godless in heart harbor resentment; even when He binds them, they do not cry for help.

WEBWorld English Bible2000

“But those who are godless in heart lay up anger. They don’t cry for help when he binds them.

MSBMajority Standard Bible2022

The godless in heart harbor resentment; even when He binds them, they do not cry for help.

NETBNew English Translation2006

The godless at heart nourish anger, they do not cry out even when he binds them.

Tyndale line

KJVKing James Version1611

But the hypocrites in heart heap up wrath: they cry not when he bindeth them.

ASVAmerican Standard Version1901

But they that are godless in heart lay up anger: They cry not for help when he bindeth them.

RVARevised Version, American1894

But they that are godless in heart lay up anger: they cry not for help when he bindeth them.

NWBWebster's Bible1833

But the hypocrites in heart heap up wrath: they cry not when he bindeth them.

GNVGeneva Bible1599

But the hypocrites of heart increase the wrath: for they call not when he bindeth them.

Strictly literal

DBYDarby Translation1890

But the godless in heart heap up anger; they cry not when he bindeth them:

YLTYoung's Literal Translation1862

And the profane in heart set the face, They cry not when He hath bound them.

LSVLiteral Standard Version2020

And the profane in heart set the face, || They do not cry when He has bound them.

ILTInterlinear Literal Translation2000

But the hypocrites in heart persevere in wrath; they will not offer entreaty when he bindeth them:

ULBUnlocked Literal Bible2017

Those who are godless in heart store up their anger; they do not cry out for help even when God ties them up.

From the Latin

DRADouay-Rheims (Challoner)1899

Dissemblers and crafty men prove the wrath of God, neither shall they cry when they are bound.

Simplified

FBVFree Bible Version2020

Those who reject God hold on to their bitterness. Even when he disciplines them they do not cry out to him for help.

BBEBible in Basic English1949

Those who have no fear of God keep wrath stored up in their hearts; they give no cry for help when they are made prisoners.

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.

וְֽand.[people]clausenoun phrase · subjectחַנְפֵיgodlessלֵ֭בof.heartverbיָשִׂ֣ימוּthey.putobjectאָ֑ףangerclauseadverbialלֹ֥אnotverbיְ֝שַׁוְּע֗וּthey.cry.for.helpכִּ֣י(dm)clauseverbאֲסָרָֽheobjectםhas.bound.them

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 in their wording for this verse, with all eight words matched. The Dead Sea Scrolls show some restoration but align closely with the Masoretic Text, indicating a consistent transmission of the text.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וְֽחַנְפֵי־ לֵ֭ב יָשִׂ֣ימוּ אָ֑ף לֹ֥א יְ֝שַׁוְּע֗וּ כִּ֣י אֲסָרָֽם׃

Septuagintthe Greek the translators chose, word by word
וְֽחַנְפֵי־ὑποκριταὶלֵ֭בκαρδίᾳיָשִׂ֣ימוּτάχουσινאָ֑ףθυμόνלֹ֥אοὐיְ֝שַׁוְּע֗וּβοήσονταιכִּ֣יὅτιאֲסָרָֽם׃αὐτούς

8 of the 8 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.

Dead Sea Scrolls — 4Q99a copy a thousand years older than the Leningrad Codex

[וחנפי] [לב] ישימו אף [לא] [ישועו] [כי] [אסר׳ם]

1 word on the leather — 1 partly restored, 6 supplied entire by an editor.

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.

Job 36:13חָנֵףand [peopleand [people] goחָנֵףלֵבheartheartלֵבשׂוּםthey putthey putשׂוּםאַףangerangerאַףלֹאnotnotלֹאשָׁוַעthey cry fothey cry for heשָׁוַעכִּיififכִּיאָסַרhe has bounhe has bound thאָסַרחָנֵףto polluteto polluteחָנֵףאָנֵףbe angrybe angryאָנֵףלֵבָבheartheartלֵבָבתִּקְוָהcordcordתִּקְוָהאֵשׁfirefireאֵשׁחָסֵרlackinglackingחָסֵרחָכָםwisewiseחָכָםשַׁמָּהhorror: dehorror: destroyשַׁמָּהשְׁמָמָהDesolateDesolateשְׁמָמָהאָרֵךְslowslowאָרֵךְחָרוֹןburning anburning angerחָרוֹןיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדזָעַקto cry outto cry outזָעַקעָנִיafflictedafflictedעָנִייָדַעto knowto knowיָדַעאִסָּרinjunctioninjunctionאִסָּרעֲבֹתcordcordעֲבֹת
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Job 36:13

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.

and [people] godless of heart they put anger not they cry for help if he has bound them
וְֽחַנְפֵי־ve.chan.fei- and [people] godless of H2611 Conjunction
13× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word describes someone who is hypocritical and godless, like the Pharisees Jesus condemned in Matthew 23. It means being soiled by sin and acting irreligiously. The KJV Bible translates it as 'hypocrite'.
Amplified meaning
profane, hypocritical
Tyndale gloss
profane
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָנֵף (chaneph) refers to someone who is profane or irreligious, often implying a sense of being hypocritical or morally soiled by sin. The term is consistently associated with a lack of piety and is used in contexts that highlight its negative connotations.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָנֵף adj. profane, irreligious

base

Brown-Driver-Briggs glosses

H2611 חָנֵף profane, irreligious

Strong's Hebrew Dictionary

2611 chaneph khaw-nafe'

from 2610; soiled (i.e. with sin), impious:--

hypocrite(-ical).

see HEBREW for 02610

Translators Brief Hebrew Lexicon

חָנֵף (cha.neph) — profane.

hypocritical, godless, profane, hypocrite, irreligious

Morphologythe parsing behind the code
Berean parsing
Conj | Adj — Conjunction
HC/Aampc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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 company it keepswords that stand beside it more often than chance
and [people] godless of heart they put anger not they cry for help if he has bound them
לֵ֭בlev heart H3820 Noun common · masculine singular absolute
595× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Leb refers to the heart, but also represents feelings, will, and intellect in the Bible. It is used figuratively to describe the center of something, and is often translated as heart or mind. Leb is a complex concept that encompasses emotions and thoughts.
Amplified meaning
the seat of feelings, will, and intellect
Tyndale gloss
heart
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.

Brown-Driver-Briggs Hebrew Lexicon (full)

לֵב 599 n.m. (f.) inner man, mind, will, heart

seldom of things in the midst of the sea

elsewhere of men

the inner man in contrast with the outer

the inner man, indef., soul, comprehending mind, affections and will

specific reference to mind

spec. ref. to inclinations, resolutions and determinations of the will

spec. ref. to conscience

[various]

for the man himself

as seat of appetites

as seat of emotions and passions

seat of courage

base

לֵב קָמָי prob. late Atbash Je 51:1.

ref

Brown-Driver-Briggs glosses

H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea

. elsewhere of men . the inner man in contrast with the outer

. the inner man, indef., soul, comprehending mind, affections and will

. specific reference to mind

. spec. ref. to inclinations, resolutions and determinations of the will

. spec. ref. to conscience

. [various]

. for the man himself

. as seat of appetites

. as seat of emotions and passions

. seat of courage

H3820b לֵב קָמָי prob. late Atbash

Strong's Hebrew Dictionary

3820 leb labe

a form of 3824; the heart; also used (figuratively) very

widely for the feelings, the will and even the intellect;

likewise for the centre of anything:--+ care for, comfortably,

consent, X considered, courag(-eous), friend(-ly), ((broken-),

(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X

heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X

themselves, X unawares, understanding, X well, willingly,

wisdom.

see HEBREW for 03824

Translators Brief Hebrew Lexicon

לֵב (lev) — heart.

1) inner man, mind, will, heart, understanding

1a) inner part, midst

1a1) midst (of things)

1a2) heart (of man)

1a3) soul, heart (of man)

1a4) mind, knowledge, thinking, reflection, memory

1a5) inclination, resolution, determination (of will)

1a6) conscience

1a7) heart (of moral character)

1a8) as seat of appetites

1a9) as seat of emotions and passions 1a10) as seat of courage

לֵב (lev) — Leb.

§ Leb- = "heart of"

(probably a cryptic name for Babylon by Atbash)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:

1. Various Meanings:

It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.

Easton's Bible Dictionary

Heart

According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.

The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;

and [people] godless of heart they put anger not they cry for help if he has bound them
יָשִׂ֣ימוּya.Si.mu they put H7760 Verb · Qal · imperfect third person masculine plural
585× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to put or place something, and is used in many different ways in the Bible, such as to appoint or determine something. It is first used in Genesis to describe God's creation. In the KJV, it is translated as 'appoint' or 'set' in various contexts.
Amplified meaning
store up, lay up
Tyndale gloss
to set: make
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

שׂוּם, שִׂים 582 vb. put, place, set

Qal

put, set, in a place

put something upon

put, lay, set

put, c. בֵּין

set, direct

set, ordain, in a place

set, establish a law, statute

set, found a nation

set, appoint (as ruler, official)

set, constitute, make

set, determine, fix, bounds

set, station, at a post

put in position, sacred bread, sword, staves, bars

set up altars

= plant, wheat

set, fix (countenance)

make a thing, or pers. (acc.), for, transform into

make, constitute

work, bring to pass

appoint, give

set, fix (countenance)

Hiph. I will make him for a sign

Hoph. there was set before him

base

שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32

ref

Brown-Driver-Briggs glosses

H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place

. put something upon

. put, lay, set

. put, c. בֵּין

. set, direct

. . set, ordain, in a place

. set, establish a law, statute

. set, found a nation

. set, appoint (as ruler, official)

. set, constitute, make

. set, determine, fix, bounds

. . set, station, at a post

. put in position, sacred bread, sword, staves, bars

. set up altars

. = plant, wheat

. set, fix (countenance)

. . make a thing, or pers. (acc.), for, transform into

. make, constitute

. work, bring to pass

. appoint, give

. set, fix (countenance)

. I will make him for a sign

. there was set before him

H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl

Strong's Hebrew Dictionary

7760 suwm soom

or siym {seem}; a primitive root; to put (used in a great

variety of applications, literal, figurative, inferentially,

and elliptically):--X any wise, appoint, bring, call (a

name), care, cast in, change, charge, commit, consider,

convey, determine, + disguise, dispose, do, get, give, heap

up, hold, impute, lay (down, up), leave, look, make (out),

mark, + name, X on, ordain, order, + paint, place, preserve,

purpose, put (on), + regard, rehearse, reward, (cause to) set

(on, up), shew, + stedfastly, take, X tell, + tread down,

((over-))turn, X wholly, work.

Translators Brief Hebrew Lexicon

שׂוּם (sum) — to set: make.

: make/establish

1) to put, place, set, appoint, make

1a) (Qal)

1a1) to put, set, lay, put or lay upon, lay (violent) hands on

1a2) to set, direct, direct toward

1a2a) to extend (compassion) (fig)

1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix

1a4) to set, station, put, set in place, plant, fix

1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give

1b) (Hiphil) to set or make for a sign

1c) (Hophal) to be set

שׂוּמָה (su.mah) — fate.

token of unluckiness, scowl

שׂוּם (sum) — to set: put.

: put/give

1) to put, place, set, appoint, make

1a) (Qal)

1a1) to put, set, lay, put or lay upon, lay (violent) hands on

1a2) to set, direct, direct toward

1a2a) to extend (compassion) (fig)

1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine plural
HVqi3mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):

1. Renderings:

In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."

2. Son of Ham:

In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.

3. As Nationality:

In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9

Smith's Bible Dictionary
Nave's Topical Bible

→ See PHUT

and [people] godless of heart they put anger not they cry for help if he has bound them
אָ֑ף'Af anger H639 Noun common · masculine singular absolute
276× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word can mean face, but also anger or nose. It is used to describe someone's countenance or emotions, like anger or patience. In the Bible, it appears in various contexts, including descriptions of God's emotions.
Amplified meaning
anger, bitterness
Tyndale gloss
face
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַף 277 n.m. nostril, nose, face, anger

nostril, as organ of breathing

Dn. face

mostly anger

base

Brown-Driver-Briggs glosses

H639 אַף nostril, nose, face, anger

Strong's Hebrew Dictionary

639 'aph af

from 599; properly, the nose or nostril; hence, the face, and

occasionally a person; also (from the rapid breathing in

passion) ire:--anger(-gry), + before, countenance, face, +

forebearing, forehead, + (long-)suffering, nose, nostril,

snout, X worthy, wrath.

see HEBREW for 0599

Translators Brief Hebrew Lexicon

אַף (aph) — face: anger.

: anger

1) nostril, nose, face

2) anger

אַף (aph) — face: nose.

: nose

1) nostril, nose, face

2) anger

אַף (aph) — face.

: face

1) nostril, nose, face

2) anger

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…

Easton's Bible Dictionary

Anger

The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).

American Tract Society Bible Dictionary

A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…

Nave's Topical Bible

→ General scriptures concerning Ge 4:6; 49:7; 2Ch 28:9; Job 5:2; 19:29; Ps 37:8; 55:3; 76:10; Pr 6:34; 12:16; 14:17,29; 15:1,18; 16:14,29,32; 17:14; 19:11,12,19; 21:24; 22:24,25; 25:28; 27:3,4; 29:8,9,22; 30:33; Ec 7:9; Ho 7:16; Am 1:11; Jon 4:4; Mt 5:22; 2Co 12:20;

and [people] godless of heart they put anger not they cry for help if he has bound them
לֹ֥אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Amplified meaning
refuse to
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
and [people] godless of heart they put anger not they cry for help if he has bound them
יְ֝שַׁוְּע֗וּye.sha.ve.'U they cry for help H7768 Verb · Piel · imperfect third person masculine plural
21× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To cry out in the original Hebrew means to shout for help or freedom from trouble. This verb is used to describe calling out for assistance in times of need.
Amplified meaning
shout, call out, freedom, deliverance
Tyndale gloss
to cry
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁוַע (shava`) is a Hebrew verb meaning to cry out, particularly for help. It is a primitive root that conveys the idea of calling for freedom from trouble, used in a causative and reflexive sense. The entries consistently indicate its use in the Piel form to express a loud cry or shout.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שָׁוַע] vb. Pi. cry out for help

base

Brown-Driver-Briggs glosses

H7768 שָׁוַע pi. cry out for help

Strong's Hebrew Dictionary

7768 shava` shaw-vah'

a primitive root; properly, to be free; but used only

causatively and reflexively, to halloo (for help, i.e. freedom

from some trouble):--cry (aloud, out), shout.

Translators Brief Hebrew Lexicon

שָׁוַע (sha.va) — to cry.

(Piel) to cry out (for help), shout

Morphologythe parsing behind the code
Berean parsing
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine plural
HVpi3mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

With the sense of that which brings aid, support, or deliverance, "help" (noun and vb.) represents a large variety of words in Hebrew and Greek (noun 7, verb 16). A principal Hebrew word is `azar, "to help," with the corresponding nouns `ezer, `ezrah; a chief Greek word is boetheo (Mt 15:25; Mr 9:22,24, etc.). True help is to be sought for in Yahweh, in whom, in the Old Testament, the believer is constantly exhorted to trust, with the renouncing of all other confidences (Ps 20:2; 33:20; 42:5; 46:1; 115:9,10,11; 121:2; Isa 41:10,13,14, etc.). In Ro 8:26 it is said, "the Spirit also helpeth our infirmity," the verb here…

and [people] godless of heart they put anger not they cry for help if he has bound them
כִּ֣יki if H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
The company it keepswords that stand beside it more often than chance
and [people] godless of heart they put anger not they cry for help if he has bound them
אֲסָרָֽם׃'a.sa.Ram he has bound them H631 Verb qal perfect third person masculine singular · suffix
72× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to bind or tie something, like when God made a covenant with the Israelites. It can also mean to prepare for battle or to be imprisoned. In different contexts, it involves joining or fastening things together, whether physically or metaphorically.
Amplified meaning
God, the supreme Judge, ties, disciplines
Tyndale gloss
to bind
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָסַר (asar) is a Hebrew verb meaning to tie or bind, with a range of applications including imprisonment and the figurative sense of obligation, such as oaths. It can also refer to preparing for battle or being taken prisoner. The entries indicate that it can be used in various forms, including Qal, Niphal, and Pual, each with slightly different nuances.

Brown-Driver-Briggs Hebrew Lexicon (full)

[אָסַר] vb. tie, bind, imprison

Qal

tie, bind, for security

tie, harness

bind, with cords

gird (rare & late)

begin the battle, make the attack

fig. of obligation of oath or vow

Niph. be bound, imprisoned

Pu. be taken prisoner

base

Brown-Driver-Briggs glosses

H631 [אָסַר] tie, bind, imprison .. tie, bind, for security

. tie, harness

. bind, with cords

. gird (rare & late)

. begin the battle, make the attack

. fig. of obligation of oath or vow

. be bound, imprisoned

. be taken prisoner

Strong's Hebrew Dictionary

631 'acar aw-sar'

a primitive root; to yoke or hitch; by analogy, to fasten in

any sense, to join battle:--bind, fast, gird, harness, hold,

keep, make ready, order, prepare, prison(-er), put in bonds,

set in array, tie.

Translators Brief Hebrew Lexicon

אָסַר (a.sar) — to bind.

1) to tie, bind, imprison

1a) (Qal)

1a1) to tie, bind

1a2) to tie, harness

1a3) to bind (with cords)

1a4) to gird (rare and late)

1a5) to begin the battle, make the attack

1a6) of obligation of oath (figurative)

1b) (Niphal) to be imprisoned, bound

1c) (Pual) to be taken prisoner

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffix
HVqp3ms/Sp3mp
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

Everything we make is available for free because of a generous community of supporters.

Donate